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the batei din of
Frankfurt and the triple community of Altona, Hamburg, and Wandsbeck. The three bans were printed and circulated in other Jewish communities throughout Europe. Rabbi Ezekiel Katzenellenbogen, the chief rabbi of the Triple Community was unwilling to attack Eybeschutz publicly, mentioning that ‘greater than him have fallen and crumbled’ and that ‘there is nothing we can do to him’ However, Rabbi Katzenelenbogen stated that one of the texts found by the Amsterdam beit din "Va-Avo ha-Yom el ha-Ayyin” was authored by Jonathan Eybeschutz and declared that the all copies of the work that were in circulation should be immediately burned. As a result of Eybeschutz and other rabbis in Prague formulating a new (and different) ban against Sabbatianism shortly after the other bans were published, his reputation was restored and Eybeschutz was regarded as having been totally vindicated. The issue was to arise again, albeit tangentially, in the 1751 dispute between Emden and Eybeschutz.
312:. Eybeschutz approached the young Gaon to examine and appraise the amulets. The Gaon replied in a letter that while he had sympathy with Eybeschutz he did not believe that the words of a young man would assist in the dispute. Some time after the dispute Landau, who at that time was a relatively unknown rabbi from Yampol, attempted to resolve the dispute offering both parties a dignified exit. His proposal was accepted by Eybeschutz but vehemently rejected by Emden, who continued to publish attacks on Eybeschutz. Only after Emden's death did the halachic decision of Landau bring an end to the personal dispute. Some believe that Emden may be credited with having crushed the lingering belief in Sabbatai current even in some Orthodox circles. However, it is only recently that the notarised copies of all of the amulets have been rediscovered, clearly Sabbatean in nature. and the debate of 1725 has been located in the archives.
297:
found in favour of
Eybeschutz. The King of Denmark asked Eybeschutz to answer a number of questions about the amulets. Conflicting testimony was put forward and the matter remained officially unresolved although the court imposed fines on both parties for civil unrest and ordered that Emden be allowed to return to Altona. At this point Eybeschutz was defended by Carl Anton, a convert to Christianity, but a former disciple of Eybeschutz. Emden refused to accept the outcome and sent out vicious pamphlets attacking Eybeschutz. Eybeschutz was re-elected as Chief Rabbi. In December of that year, the Hamburg Senate rejected both the King's decision and the election result. The Senate of Hamburg started an intricate process to determine the powers of Eybeschutz, and many members of that congregation demanded that he should submit his case to rabbinical authorities.
293:. Others suggest that the Rabbis issued this ruling because they feared the repercussions if their leading figure, Eybeschutz, was found to be a Sabbatean. Jacob Emden suggests that the rabbis decided against attacking Eybeschutz out of a reluctance to offend his powerful family and a fear of rich supporters of his living in their communities The recent discovery of notarial copies of the actual amulets found in Metz and copying the amulets written by Eybeschutz support Emden's view that these are Sabbatean writings.
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421:(Jewish law) have been published. In addition, several of his works on homiletics, teaching methodology, and Kabbalah are currently in print. Only one of his works was published in his lifetime. The posthumous printing of so many of his works is testimony to his influence on his contemporaries through his oral teachings and his personality.
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Jonathan
Eibeschütz, And I Came this Day unto the Fountain, ואבוא היום אל העין, Critically Edited and Introduced by Paweł Maciejko, With Additional Studies by Noam Lefler, Jonatan Benarroch and Shai Alleson Gerberg, 2014 (Sources and Studies in the Literature of Jewish Mysticism 42), 360 pp., ISBN 1-933379-45-6.
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In 1752, the controversy between Emden and
Eybeschutz raged. Clashes between opposing supporters occurred in the streets drawing the attention of the secular authorities. Emden fled. The controversy was heard by both the Senate of Hamburg and by the Royal Court of Denmark. The Hamburg Senate quickly
231:
In July 1725, the
Ashkenazic beit din of Amsterdam issued a ban of excommunication on the entire Sabbatian sect (kat ha-ma’aminim). Writings of Sabbatian nature found by the beit Din at that time were attributed to Eybeschutz In early September, similar excommunication proclamations were issued by
362:
lodges in Vienna. After his uncle's death on August 10, 1791, he was offered the leadership of the
Frankist movement which he refused. Katz disputes this claim however, saying that Schoenfeld was a member of the Dobruschka family of Brno and was in no way related, either by blood or marriage, to
661:
See: Yehudah Liebes "Sod ha-Emunah ha-Shabbeta'it", Jerusalem 1995, p. 344 n. 85. Moshe Aryeh
Perlmuter "Rabbi Yehonatan Aybeshits ve-Yahaso el ha-Shabbeta'ut", Jerusalem 1947, pp. 131-146. Paweł Maciejko "Coitus interruptus in 'And I Came this Day unto the Fountain'", p. xvii Introduction to:
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Excerpts from the testimonies were printed by Emden in his Beit
Yehonatan ha-Sofer, Altona 1762, fol. 4v; the full text of the testimonies, letters, and proclamations pertaining to the investigation can be found in , Gahalei Esh, Oxford, Bodleian Library. Ms. 2186, Vol. I, fols. 70r
646:(Tablets of Testimony), in which he describes the whole dispute and attempts to refute the charges against him. It includes also the letters of recommendation which he had received from leading rabbis who came to his defense. In January 2014, Maggid Books, a division of
289:. The majority of the rabbis in Poland, Moravia, and Bohemia, as well as the leaders of the Three Communities supported Eybeschutz: the accusation was "utterly incredible"—in 1725, Eybeschutz was among the Prague rabbis who excommunicated the
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Book commonly agreed by modern scholars (P. Maciejko, Y. Liebes) to be ascribed to Rabbi
Eybeschutz is "Va-avo ha-Yom el ha-Ayyin", "And I Came this Day unto the Fountain", which is both related to Kabbalah and Sabbataism.
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in consultation with Chief Rabbi David
Oppenheim. Legends and rumors seeking to discredit the event said that he did this without the consultation of the Rabbis of Prague, and they revoked the printing license.
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Sid Z. Leiman, "When a Rabbi Is Accused of Heresy: R. Ezekiel Landau's Attitude toward R. Jonathan Eibeschuetz in the Emden- Eibeschuetz Controversy in FROM ANCIENT ISRAEL TO MODERN JUDAISM Edited by Jacob
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Sid Leiman/Simon Schwarzfuchs, New Evidence on the Emden-Eybeschutz Controversy. The Amulets from Metz, in: Revue des Etudes Juives 165 (2006). The Plate of the amulets appear at page 248,
347:, became an apostate Jew after inheriting his grandfather's collection of Sabbatean Kabbalistic works. He eventually left the Sabbatean movement and founded a Masonic lodge called the
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Leiman, Sid (Shnayer) Z. When a rabbi is accused of heresy : the stance of Jacob Joshua Falk in the Emden-Eibeschuetz controversy. Rabbinic Culture and Its Critics (2008) 435-456
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published "Derash Yehonatan: Around the Year with Yehonatan Eybeshitz" by Rabbi Shalom Hammer. This work is one of the first English translations of Eybeshütz's writings. In 2023,
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Leiman, Sid (Shnayer) Z. When a rabbi is accused of heresy : the stance of the Gaon of Vilna in the Emden-Eibeschuetz controversy in Me'ah She'arim (2001) 251-263
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277:. The controversy started when Yaakov Emden found connections between the Kabbalistic and homiletic writings of Eybeschutz with those of the Sabbatean
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Moshe Arie Perlmutter, R.Yehonatan Aibeshits ve-yahaso el ha-Shabtaut : hakirot hadashot 'al yesod ketav ha-yad shel s.va-avo ha-yom el ha-'ayin
961:, R.Yehonatan Aibeshits ve-yahaso el ha-Shabtaut : hakirot hadashot 'al yesod ketav ha-yad shel s.va-avo ha-yom el ha-'ayin (Tel Aviv:1947 )
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Sid Leiman/Simon Schwarzfuchs, New Evidence on the Emden-Eybeschutz Controversy. The Amulets from Metz, in: Revue des Etudes Juives 165 (2006)
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Carmilly-Weinberger, Moshe. Wolf Jonas Eybeschutz - An "Enlightened" Sabbatean in Transylvania. In: Studia Judaica, 6 (1997) 7-26
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was published by Rabbi Menachem Tenenbaum, a descendant of Eybeschutz. The book is an english commentary on Ya’aros Devash.
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and Yisroel Yehoshua Eibeshitz prolific author, Holocaust survivor and noted Researcher 1916- 2019. Chava Rosenfarb
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In Prague, Eybeschutz received permission to print the Talmud—but with the omission of all passages
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1005:, Wolf Jonas Eybeschutz - an "Enlightened" Sabbatean in Transylvania Studia Judaica, 6 (1997) 7-26
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Eybeschutz was again accused of secret Sabbatean beliefs following a suspicion that he had issued
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He was "an acknowledged genius" in at least three separate areas of Jewish religious creativity:
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973:, The pursuit of heresy : Rabbi Moses Hagiz and the Sabbatian controversies (Columbia 1990)
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One or more of the preceding sentences incorporates text from a publication now in the
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held Eybeschutz in high esteem and he was considered second there only to Chief Rabbi
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Some of Eybeschutz's descendants are the Yiddish novelist and Holocaust survivor
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the accusations continued. Therefore, In 1736, Eybeschutz was only appointed
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Paweł Maciejko Coitus interruptus in And I Came this Day unto the Fountain
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in 1741, and in 1750, was elected rabbi of the "Three Communities:"
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Rabbi and Talmudist accused of secret Sabbatean beliefs (1690–1764)
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for a short time. He married Elkele Spira, daughter of Rabbi
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ideas jumbled together with Christian theosophic doctrines.
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elements were discovered among the students of Eybeschutz'
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detailed Hebrew article by Hayyim Rabinovitz in Sinai 1964
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At the age of eighteen, Eybeschutz was appointed rabbi of
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680:"Rabbi Jonathan Eybeschutz - (5450-5524); 1690-1764"
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73:. He is well known for his conflict with
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265:Jacob Emden § Sabbatean controversy
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108:Eibenschütz
75:Jacob Emden
1092:Kabbalists
1061:Categories
983:Sid Leiman
965:Carl Anton
941:2022-02-21
666:References
574:Maimonides
482:in rhymed
478:, the 613
360:Illuminati
310:Vilna Gaon
291:Sabbateans
206:Yom Kippur
118:. Born in
112:Eibeschutz
39:Eibeschitz
35:Eibeschutz
777:(1911). "
631:Shem Olam
572:Notes on
502:Had Gadya
484:acrostics
396:Bnei Brak
373:Sabbatean
329:Frankists
317:Sabbatean
202:Sabbatean
140:Prostějov
100:‹See Tfd›
85:Biography
51:Kabbalist
47:Halachist
43:Talmudist
635:Kabbalah
625:Kabbalah
536:halakhah
524:Pilpulim
514:halakhah
494:Haggadah
491:Passover
471:Haftarah
321:yeshivah
308:and the
249:Kabbalah
241:halakhah
226:Wandsbek
179:yeshivah
95:Ivančice
71:Wandsbek
993:Neusner
953:Sources
785:(ed.).
772::
616:shabbos
462:portion
450:portion
437:sermons
419:Halakha
271:amulets
255:life."
222:Hamburg
177:of the
156:Hamburg
144:Holešov
132:yeshiva
77:in the
67:Hamburg
914:
781:". In
766:
605:niddah
532:Talmud
528:Sugyas
510:Talmud
427:derush
287:heresy
253:Jewish
245:derush
237:Talmud
224:, and
218:Altona
183:Prague
171:Prague
148:Vienna
128:Talmud
120:Kraków
104:German
63:Altona
59:Prague
33:(also
459:Torah
447:Torah
413:Works
407:]
392:posek
356:]
210:dayan
91:rabbi
55:Dayan
912:ISBN
714:-129
584:and
534:and
512:and
371:and
214:Metz
175:head
69:and
627:::
623:On
565:on
557:on
549:on
530:of
516:::
508:On
138:in
134:of
126:in
114:),
93:in
57:of
37:or
1063::
934:.
860:^
749:^
719:^
688:^
580::
576:'
561:;
553:;
545::
522:,
405:de
354:de
228:.
220:,
189:.
106::
81:.
65:,
49:,
45:,
985:/
944:.
920:.
682:.
618:.
569:.
538:.
486:.
97:(
20:)
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