ฝึกพูดภาษาอังกฤษด้วยเทคนิค Shadowing จากวิดีโอ: Sabbateanism: The Rise and Fall of a Messiah
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Let me tell you a story about a Jewish messianic movement.
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A movement led by a man who claimed to be the Messiah, aided by another man who paved the way and recognized his claim.
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A movement
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that took the Jewish world by storm until the Messiah was captured by an empire aiming to control any potential insurrection.
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Actually, I'm not talking about Jesus of Nazareth, John the Baptist, or the Roman Empire.
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Ignore those visuals.
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I'm actually talking about a man who lived hundreds of years later.
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Shabtai Tzvi, or Sabbatai Zevi, a self-proclaimed messiah who spearheaded a movement with the help of his prophet,
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Nathan of Gaza, during the reign of the Ottoman Empire in the 17th century.
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Shabtai Tzvi's movement, or Sabbateanism, is considered one of the most momentous heresies in the history of religion.
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A movement that managed to capture the attention of much of the Jewish world in a matter of months,
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before his shocking conversion to Islam that splintered the movement apart.
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In recent years, the importance of his movement, not only for Judaism, but Islam and Christianity as well, has started to come to light.
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Today we'll examine Sabbateanism as a case study in radical theology and new religious movements.
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Shabtai Zvi was born in 1626 in Smyrna, which is now the city of Izmir in modern Turkey.
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He was supposedly born on the ninth day of the month of Av on the Hebrew calendar, the same day according to Jewish tradition
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that the first temple of God was destroyed by the Babylonians and the second temple was destroyed by the Romans.
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In other words, an ominous day on on the Jewish calendar.
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It's marked as a day of fasting, with three weeks of mourning leading up to the day.
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Shabtai was an extremely scholarly youth.
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He entered a Jewish school of learning in his teenage years, but eventually embarked on a period of independent study, including the study of Kabbalah, or Jewish mysticism.
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And he had messianic aspirations from an early age.
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In his early 20s, Shabtai declared himself to be the Messiah.
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One source says that he used to quote Isaiah 1414 as a reference to himself.
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I will ascend upon the heights of the clouds.
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I will be like the Most High.
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But no one took him seriously until years later.
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In fact, he was banished from Izmir in the 1650s for his messianic claims and erratic behavior.
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Everything kicked into high gear in 1665.
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That year he traveled to Gaza to visit a prodigy of Kabbalah named Nathan Benjamin Ashkenazi, or simply, Nathan of Gaza.
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It's likely that it would have fizzled out without his help.
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Nathan recognized Shabtai Tzvi as the Messiah after having a revelation of Shabtai on a throne of glory.
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A later Sabbatean writer says that Nathan viewed from one end of the universe to the other, and he saw the following engraved in supernal lights.
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Thus saith the Lord, Behold, your savior is coming.
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Shabtai Tzvi.
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Based on Nathan's own writings, it seems he sincerely believed that Shabtai was the Messiah.
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And Nathan's support brought a lot of clout to the movement.
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Nathan was already a famous master of Kabbalah.
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He was also famous as a prophet and as a healer.
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Nathan popularized the movement by writing letters to Jewish communities far and wide, spreading the news of the new Messiah.
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As a theologian, he helped to develop the philosophy of the new movement.
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The scholar Gershom Shalem, one of the foundational scholars of Kabbalah as as well as Sabbateanism,
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writes that Nathan of Gaza was at once the John the Baptist and the Apostle Paul of the new Messiah.
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So in May of 1665, after meeting Nathan of Gaza, Shabtai once again proclaimed himself the Messiah.
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And this time, the world listened.
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He traveled to Jerusalem, Safed, and Aleppo.
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Huge crowds greeted him.
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It probably helped that he's described as having been very charismatic, handsome, and had a great voice.
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He also was provocative, committing intentional and public violations of Jewish law.
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For example, on one occasion in 1665, he forcibly entered a synagogue in Izmir during a Shabbat service.
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Hacking through the doors with an axe, and standing in the midst of the assembly, he pronounced out loud the Tetragrammaton,
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the Greek word for the ineffable four-letter name of God, and he forced the congregation to join him.
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He ate forbidden foods, he changed traditional synagogue services, he created new holidays, and turned fast days into feast days,
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like the 9th of Av.
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Historical documents describe Shabtai as going through phases of euphoria, where he had visions and made ecstatic pronouncements,
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followed by phases of despair, when he didn't feel any divine presence.
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This has led some historians, especially Gershom Scholem, to argue he must have been bipolar.
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Though to be fair, I think it's very difficult and tricky to make psychiatric diagnoses based on historical documents.
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While Shabtai's actions that transgressed or inverted Jewish law were viewed as scandalous and sacrilegious by many,
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leaders like Nathan of Gaza successfully put a positive spin on them,
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explaining they were necessary mystical exercises by which the Messiah would redeem the world.
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While Shabtai himself never left the Ottoman Empire, his message swept up Jews into a messianic fervor, not only in the empire, but also in most of Christian Europe,
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and even as far away as the Dutch colony of Suriname in South America.
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Some scholars speculate that skeptics of Shabtai were a minority, and that he had captured the hearts and minds of most of the Jewish world,
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though it's difficult to confirm this empirically.
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We can at least confidently say that by the end of 1665, communities from across the Jewish world, from Morocco to Poland to Yemen,
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truly believed that they had met their Redeemer.
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His face appeared beside King David in prayer books.
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Prayers were written proclaiming his name.
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And many Jews even sold off their property in hopes of a grand return of the Messiah to the Holy Land. But then...
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Shabtai was captured by the Ottoman Empire.
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Shabtai announced that he would soon take the Ottoman throne, ruling the empire as the the Messiah, which, to say the least,
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concerned the Sultan, who immediately determined to squash this movement.
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In December of 1665, Ottoman authorities captured his ship as he sailed to Constantinople.
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Then on October 16th, 1666, the unthinkable happened.
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Shabtai Svi was brought before Sultan Mehmed IV and given an ultimatum, convert to Islam or die.
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Shabtai was no martyr.
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He chose the former, and that decision is perhaps the keystone of this story.
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As you might expect, his conversion split the movement apart.
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Most abandoned Sabbateanism, returning to the Jewish life that they left, dejected and embarrassed by their delusion.
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The Jewish writer, Glukel of Hameln, who lived through the ordeal, wrote in her memoir that the whole experience was like a woman suffering through major labor pains.
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and suffering, but instead of birthing a child, the labor ends only with a fart.
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Some decided to follow Shabtai and convert to Islam, forming what became known as the Donmeh, people who lived outwardly like Muslims, but as Jews in secret.
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They believed that Shabtai was undergoing a secret mission, and they needed to follow his lead to convert.
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Some of the ideas of the Donmeh, namely the idea that Shabtai's soul had been reincarnated, led to new movements.
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One movement, influenced by a man named Jacob Frank, went on to create a Sabbatean sect known as the Frankists, which incorporated ideas from both Judaism and Christianity.
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The third group that formed after Shabtai's conversion, though small, is perhaps the most interesting.
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This group, led in part by Nathan of Gaza and other important figures, remained Jewish, but continued to believe that Shabtai's fee was indeed the Messiah.
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Abraham Miguel Cardozo, a member of an important Jewish family, vehemently defended Shabtai's bishop, even after Shabtai's death,
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because he felt such a special connection to this idea.
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Shabtai's feet continued to lead his diminished movement.
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Living on a government stipend from the Ottoman Empire, he was visited by followers from across the Jewish world until he died in exile around the age of 50 in 1676.
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So how do we make sense of Sabbateanism?
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A movement that convinced a huge portion, if not most, of the Jewish world in a matter of months.
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Plus, social and religious movements like this don't pop up in a cultural vacuum.
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Context is key, and scholars have spent a lot of time identifying the factors that laid the groundwork for Sabbateanism.
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In this case, it seems that the foundations of the Sabbatean movement involved mysticism and messianism,
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or aspects of theology that deal with a messiah or prophecies about the coming of a messianic age.
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Let's start with mysticism, or Kabbalah.
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Kabbalah was the philosophical and social basis of the movement.
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Shabtai and most of the prominent founders of the movement were Kabbalists, and drew their ideas from Kabbalistic texts such as the Zohar.
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I recommend that you refer back to my earlier introduction on Kabbalah, but to summarize, Kabbalah generally refers to a tradition of Jewish mysticism that emerged in southern Europe in the 12th century.
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Much of Kabbalistic teaching involves the system of ten sfirot, or emanations of God, that are ordered in a hierarchy by how close they are to our material world.
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You may have seen schematic drawings of the sfirot as a tree of sorts.
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The An-The-Spheroth is an unknowable god called Ain Soph that exists outside of these individuated lower worlds.
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But the most important thing for Sabbateanism wasn't necessarily that mysticism was becoming mainstream.
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It was the type of mysticism that created the perfect storm for a mass movement to thrive.
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A mysticism that was not just theoretical, but an applied mysticism that paired well with Messianism,
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and aimed to change the world in very real and tangible ways.
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The 16th century Kabbalist Isaac Luria was the key figure who married mysticism and messianism.
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He formed a Kabbalistic community in the town of Safed in the Galilee region
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that helped to usher in an era in which Kabbalah formed a central facet of ordinary Jewish life.
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Luria argued that humanity played a role in the restoration of a pristine world.
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According to Luriana Kabbalah, At the beginning of the universe, there were divine sparks called ni tzotzot that were contained in cosmic vessels.
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But these vessels cracked, sending the sparks down into the world of chaos.
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Various schools of Kabbalah differ slightly in what caused this shattering, but generally it has something to do with the original sin of Adam and Eve.
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Their sin cracked the cosmic vessels.
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In order to bring about the utopian messianic future, All the sparks must be gathered up and raised back to the higher world from where they came.
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And the Messiah played a large role in that process.
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This was the theological rationale offered by some Sabbateans to explain Shabtai Sfi's conversion to Islam.
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That some of the divine sparks
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that needed to be recovered to achieve the Messianic Age were stuck outside the confines of Judaism.
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And so Shabtai needed to become an apostate, a non-Jew, to recover those sparks from that world.
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The verse from Isaiah 53, But he was wounded because of our transgressions, came to be reinterpreted to mean the Messiah must be made profane,
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unholy, non-Jewish, in order to complete his mission.
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In his biographical study of Shabtai,
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the scholar Gershom Sholem originally argued that Lurianic Kabbalah became the dominant theology across the Jewish world.
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Scholars now think that this is almost certainly an overstatement, but we cannot deny that Lurianic Kabbalah formed the backbone of the movement's leadership.
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Nathan of Gaza himself was well-versed in Lurianic Kabbalah, and credits Isaac Luria for his visions.
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Nathan of Gaza described his first vision of Shabtai Tzvi in a letter he wrote in 1673.
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I recognized that Shabtai was the true Messiah by the signs which Isaac Luria had taught.
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For Luria has revealed profound mysteries in the Torah, and not one thing fails of all that he has taught.
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But Kabbalah was not just the philosophical foundation of the Sabbatean movement's leadership, but it was also the social foundation.
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Even if Kabbalistic theology was not mainstream, the Jewish world increasingly viewed Kabbalists as authorities.
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While rabbis were historically respected for their knowledge of the Talmud and Jewish law,
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over time Jews found themselves in a world where Kabbalists formed a new authority structure in Jewish communities.
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Mystics, even from a very young age, could attract huge followings based on their charisma, on their reputation as healers or prognosticators.
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Isaac Gloria himself accomplished all that he did by the time he was 38, when he died.
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Shabtai's right-hand man, Nathan of Gaza, was only 22 when Shabtai approached him.
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The historian Matt Goldish writes
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that the rise of these Kabbalist leaders signaled a serious change in the authority structure of Jewish communities.
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Goldish also argues
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that the decades leading up to Shabtai Tzvi's life was a
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period of furious production of literature concerning the Messianic advent in the Jewish world.
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Jewish thinkers were constantly publishing calculations of the arrival of the Messiah.
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For example, the rabbi Manasseh ben Israel published a book called The Hope of Israel in 1650,
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in which he argued that the Jewish community could hasten the coming of Messianic redemption in his lifetime.
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A group of sponsors published this book in Izmir, Shabtai's hometown, and many of these sponsors later became Sabbateans themselves.
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Several crises in the Jewish world may have also triggered this Messianic fervor.
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In 1492, the Spanish Christian monarchy expelled Jews from Spain, and the monarchy in Portugal forcibly converted Jews to Christianity in 1497.
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Many descendants of these people, called Canversos and Annusim, or the coerced ones, found solace in Lurianic messianism.
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They likened the pain of expulsion and conversion to a Lurianic idea of the birth pangs of the Messiah.
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A notion that the world, and especially the House of Israel, will experience a lot of hardship prior to the coming of the Messiah.
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Many descendants of forced converts were attracted to this narrative
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because they could view their reintegration into Jewish life as a
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form of gathering up these divine sparks trapped in the world of chaos.
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This attraction would become all the more important with the advent of Sabbateanism.
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So the rise of the Sabbatean movement came at a time when the Jewish world was receptive of Messianic speculations,
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and receptive of Kabbalists as religious leaders.
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As I said earlier, scholars since Gershom Sholem have critiqued his theories.
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Some say Lurianic Kabbalah was not actually that mainstream.
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They argue that rather than Lurianic Kabbalah paving the way for Sabbateanism, it was the other way around.
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That the Sabbatean movement helped spread Lurianic Kabbalah.
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More mundane reasons can explain how this movement spread everywhere so quickly, such as the rise of the printing press,
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which allowed Sabbatean followers like Nathan of Gaza to circulate their ideas easily through letters and essays.
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The new industry of newspaper printing also helped, as journalists in England, the Netherlands, and Germany covered the rise of the Sabbatean movement really closely.
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But in any case, Sabbateanism showcases many familiar facets of new religious movements in the history of religion, the role of charismatic leadership,
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new interpretations of age-old traditions, and messianic expectations.
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คำศัพท์และข้อสังเกตด้านการพูดสำหรับบทเรียนนี้
บทเรียนฝึกพูดระดับ C1 นี้ใช้วิดีโอ “Sabbateanism: The Rise and Fall of a Messiah” เป็นสื่อ คำที่ถูกพูดซ้ำบ่อยที่สุด: Jewish, movement, Shabtai, messiah, Kabbalah วิดีโอนี้มี 186 ประโยค และ 2872 คำ สำหรับฝึกพูดตาม ช่วงที่มีเสียงพูดยาว 17:39 ผู้พูดพูดด้วยความเร็วเป็นธรรมชาติ ประมาณ 163 คำต่อนาที ใกล้เคียงกับบทสนทนาในชีวิตประจำวัน มีเพียง 72% ของคำที่อยู่ใน 3,000 คำที่ใช้บ่อยที่สุดในภาษาอังกฤษ คำศัพท์จึงค่อนข้างยาก
คำศัพท์สำคัญในวิดีโอนี้
คำที่ยากที่สุด 15 คำในวิดีโอ พร้อมคำอ่านและความหมาย:
| คำศัพท์ | คำอ่าน | ความหมาย |
|---|---|---|
| messiah คำนาม | /məˈsaɪ.ə/ | เมสสิยาห์ |
| mysticism คำนาม | /ˈmɪs.tɪˌsɪz.əm/ | รหัสยลัทธิ |
| spark คำนาม | /ˈspɑɹk/ | ประกาย, ลูกไฟ |
| theology คำนาม | /θiˈɒ.lə.d͡ʒi/ | เทววิทยา |
| historian คำนาม | /hɪˈstɔɹi.ən/ | นักประวัติศาสตร์ |
| descendant คำนาม | /dɪˈsɛndənt/ | ผู้สืบสันดาน |
| synagogue คำนาม | /ˈsɪnəˌɡɑɡ/ | สุเหร่ายิว |
| monarchy คำนาม | /ˈmɑnɚki/ | ราชาธิปไตย |
| cosmic คำคุณศัพท์ | /ˈkɑz.mɪk/ | อวกาศ |
| prophet คำนาม | /ˈpɹɑ.fɪt/ | ศาสดา |
| amidst | /aˈmɪdst/ | ท่ามกลาง |
| forbid คำกริยา | /fɚˈbɪd/ | ห้าม, ปราม |
| dove คำนาม | /doʊv/ | นกเขา |
| rabbi คำนาม | /ˈɹæ.baɪ/ | รับบี |
| calculation คำนาม | /ˌkælkjuˈleɪʃn̩/ | การคำนวณ |
ไวยากรณ์ในวิดีโอนี้
โครงสร้างที่ผู้พูดใช้บ่อยที่สุด พร้อมคำพูดจริงจากวิดีโอ:
| โครงสร้าง | ในวิดีโอ |
|---|---|
| Passive voice be + กริยาช่อง 3 — เน้นสิ่งที่เกิดขึ้น ไม่ใช่ผู้กระทำ | is brought · was captured · is considered |
| Present perfect have/has + กริยาช่อง 3 — เหตุการณ์ในอดีตที่ยังเกี่ยวข้องกับปัจจุบัน | has started · has led · have spent |
| Relative clauses who / which + อนุประโยค — ข้อมูลเพิ่มเติมเกี่ยวกับคนหรือสิ่งของ | man who claimed · man who lived · Smyrna, which is |
การออกเสียงที่ควรระวัง
ผู้พูดใช้รูปย่อและรูปลดเสียง 11 ครั้ง เช่น I'm, didn't, you'll ให้พูดแบบสั้นตามที่ได้ยิน
- เสียง “th”: theology /θiˈɒ.lə.d͡ʒi/, thrive /θɹajv/, theological /θi.əˈlɑd͡ʒɪkl/, theoretical /ˌθi.əˈɹɛt.ɪ.kəl/, ninth /naɪnθ/
- เสียง “sh” และ “zh”: subscription /səbˈskɹɪpʃən/, diminish /dɪˈmɪnɪʃ/, intentional /ɪnˈtɛnʃənəl/, calculation /ˌkælkjuˈleɪʃn̩/, redemption /ɹɪˈdɛmpʃən/
- คำยาว — ลงเสียงหนักให้ถูกพยางค์: messianic /ˌmɛsaɪˈænɪk/, mysticism /ˈmɪs.tɪˌsɪz.əm/, theology /θiˈɒ.lə.d͡ʒi/, historian /hɪˈstɔɹi.ən/, charismatic /ˌkɛɹəzˈmætək/
เสียงที่คนไทยมักออกเสียงยาก:
- เสียงท้ายคำ — ออกเสียงให้ครบ ไม่เปลี่ยนเป็นตัวสะกดแบบไทย: receptive /ɹəˈsɛptɪv/, diminish /dɪˈmɪnɪʃ/, pronounce /pɹəˈnaʊns/, dove /doʊv/, intentional /ɪnˈtɛnʃənəl/
- /v/ — ไม่ใช่ /w/ ให้ฟันบนแตะริมฝีปากล่าง: fervor /ˈfɝ.vɚ/, receptive /ɹəˈsɛptɪv/, advent /ˈæd.vɛnt/, dove /doʊv/, thrive /θɹajv/
- /z/ — เสียงก้อง ไม่ใช่ /s/: mysticism /ˈmɪs.tɪˌsɪz.əm/, charismatic /ˌkɛɹəzˈmætək/, cosmic /ˈkɑz.mɪk/, exile /ˈɛɡˌzaɪl/, supposedly /səˈpoʊ̯.zɪd.li/
วิธีฝึกกับวิดีโอนี้
- ฟังวิดีโอให้จบหนึ่งรอบโดยยังไม่ต้องพูด แล้วจดคำที่ยังไม่รู้จัก
- เริ่มที่ความเร็ว 0.75× พูดตามทีละประโยค แล้วกลับไปใช้ความเร็วปกติเมื่อเริ่มคล่อง
- อัดเสียงตัวเองแล้วเทียบกับต้นฉบับ โดยสังเกตคำอย่าง messiah, mysticism, spark เป็นพิเศษ
เทคนิค Shadowing คืออะไร?
Shadowing เป็นเทคนิคการเรียนรู้ภาษาที่ได้รับการรับรองทางวิทยาศาสตร์ พัฒนาขึ้นสำหรับการฝึกนักแปลมืออาชีพ วิธีการนี้เรียบง่ายแต่ทรงพลัง: คุณฟังเสียงภาษาอังกฤษจากเจ้าของภาษาและพูดตามทันที — เหมือนเงาที่ตามผู้พูดด้วยช่วงเวลาห่าง 1-2 วินาที การวิจัยแสดงว่าเทคนิคนี้ปรับปรุงความแม่นยำในการออกเสียง ทำนองเสียง จังหวะ การเชื่อมเสียง การฟังเข้าใจ และความคล่องแคล่วในการพูดได้อย่างมีนัยสำคัญ