Nathan of Gaza was the prophet of Sabbatai Zevi and one of the principal architects of Sabbateanism. A pivotal figure in Jewish mystical history, he is best known for his role as the prophetic herald of Sabbatai Zevi, the 17th-century Jewish messianic claimant. Born in Jerusalem to Ashkenazi parents, Nathan’s father, Elisha Hayyim ben Jacob, was a rabbinic scholar and emissary who distributed Kabbalistic texts during his travels. Nathan grew up immersed in Jewish learning, studying Talmud and Kabbalah under the renowned Talmudist and Kabbalist Jacob Hagiz in Jerusalem.

Early Life and Prophetic Vision
Nathan was married and moved to Gaza in 1663, where he immersed more into kabbalistic studies, particularly the Lurianic tradition. He experienced a transformative vision in 1665 that became a turning point in his life. Lasting nearly 24 hours, this profound mystical encounter convinced him of his prophetic mission and Sabbatai Zevi’s identity as the Messiah. The vision brought both physical and mental changes, reinforcing Nathan’s belief in his divine calling. He began referring to himself as a “spiritual physician” and gained recognition for his expertise in the Lurianic Kabbalistic tradition.

Encounter with Sabbatai Zevi
In April 1665, at the age of 20/1, Nathan met 40 years old Sabbatai Zevi in Gaza when the latter sought spiritual guidance. Nathan revealed his vision of Sabbatai as the Messiah. Initially skeptical about this enthusiastic young man, Sabbatai eventually embraced the messianic role after intensive discussions with Nathan. Together, they traveled through Jewish communities in Palestine, preaching repentance and proclaiming the imminent arrival of the messianic age. By May 1665, Sabbatai had publicly declared himself the Messiah, igniting one of the most significant messianic movements in Jewish history.

The Birth of Sabbateanism
Nathan’s theological innovations provided the intellectual foundation for Sabbateanism. He combined Lurianic Kabbalah with radical new mysticism, formulating a “New Law” that challenged traditional Torah commandments. One of his most notable works, Derush ha-Tanninim (“Treatise on Dragons”), introduced a radical antinomian theology, a core Sabbatean principle. Through his letters and treatises, Nathan disseminated the Sabbatean message across Europe, Africa, and Asia, attracting followers despite fierce rabbinic opposition.

Challenges and Excommunication
Nathan’s activities provoked significant backlash. In Jerusalem, prominent rabbis, including his former teacher Jacob Hagiz, condemned the Sabbatean movement and filed complaints with Ottoman authorities. Facing excommunication, Nathan relocated to Gaza, declaring it a new center of holiness. Despite these challenges, he continued to write and preach, solidifying the theological foundations of the movement.

After Sabbatai Zevi’s Apostasy
Sabbatai Zevi’s conversion to Islam in 1666 shocked his followers, but Nathan remained loyal to his prophetic vision. However, he never met Sabbatai in person again after this event, rather he was in touch with him through letters. Nathan interpreted Sabbatai’s apostasy as a mystical act within the messianic plan. He traveled extensively across the Ottoman Empire, visiting communities in Smyrna, Adrianople, and Salonica, working to sustain the movement. In Salonica, he played a role in the development of the Dönme sect, a Sabbatean group blending Judaism and Islam, though Nathan himself never converted to Islam.

Theology and Legacy
Nathan’s theological contributions reshaped Jewish mysticism. He argued that the Lurianic kavvanot (meditations) had lost their efficacy as the cosmic order/tiqqun had fundamentally changed in the messianic age. Like many Sabbateans, Nathan envisioned Sabbatai converting the Ottoman Sultan, leading a messianic army, and restoring the Ten Lost Tribes. Despite deviations from Sabbatai’s original vision, Nathan’s interpretations unified and energized the Sabbatean community. However, his disclosures of “Sabbatean secrets” and his theological developments drew criticism, even from Sabbatai himself.

Death and Posthumous Influence
Nathan of Gaza died in Skopje (modern-day Üsküp, North Macedonia) on January 11, 1680. His burial site became a brief pilgrimage destination before its destruction during World War II, though some claims suggest his grave remains intact. Nathan’s writings and theological innovations continued to shape Sabbatean thought, influencing the movement long after his death. While his role in the movement remains debated, Nathan’s legacy as a central figure in Sabbateanism and Dönme theology endures in the annals of Jewish and Ottoman history.

Author: Cengiz Şişman