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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.
307:. 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.
292:
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.
288:. 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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416:(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.
657:
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
226:
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
357:
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
656:
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:
708:
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
641:(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
284:. 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
652:
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.
987:
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
805:
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,
342:, 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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272:. 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
956:, 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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246:. "He was a man of erudition, but he owed his fame chiefly to his personality. Few men of the period so profoundly impressed their mark on
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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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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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968:, The pursuit of heresy : Rabbi Moses Hagiz and the Sabbatian controversies (Columbia 1990)
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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
603:(regarding menstruation), with additions by the editor, his grandson Israel.
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Paweł Maciejko Coitus interruptus in And I Came this Day unto the Fountain
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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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675:"Rabbi Jonathan Eybeschutz - (5450-5524); 1690-1764"
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385:(1913–2015), a prominent Haredi rabbi and
73:. He is well known for his conflict with
31:Jonathan Eybeschutz (רבי יהונתן אייבשיץ)
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905:. Cambridge: Harvard University Press.
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862:Emden Sefer Shimush Amsterdam 1759 4r-v
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814:Kuryer Polski 16 June 1751
643:Koren Publishers Jerusalem
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1087:Kabbalists
1056:Categories
978:Sid Leiman
960:Carl Anton
936:2022-02-21
661:References
569:Maimonides
477:in rhymed
473:, the 613
355:Illuminati
305:Vilna Gaon
286:Sabbateans
201:Yom Kippur
113:. Born in
107:Eibeschutz
39:Eibeschitz
35:Eibeschutz
772:(1911). "
626:Shem Olam
567:Notes on
497:Had Gadya
479:acrostics
391:Bnei Brak
368:Sabbatean
324:Frankists
312:Sabbatean
197:Sabbatean
135:Prostějov
85:Biography
51:Kabbalist
47:Halachist
43:Talmudist
630:Kabbalah
620:Kabbalah
531:halakhah
519:Pilpulim
509:halakhah
489:Haggadah
486:Passover
466:Haftarah
316:yeshivah
303:and the
244:Kabbalah
236:halakhah
221:Wandsbek
174:yeshivah
95:Ivančice
71:Wandsbek
988:Neusner
948:Sources
780:(ed.).
767::
611:shabbos
457:portion
445:portion
432:sermons
414:Halakha
266:amulets
250:life."
217:Hamburg
172:of the
151:Hamburg
139:Holešov
127:yeshiva
77:in the
67:Hamburg
909:
776:". In
761:
600:niddah
527:Talmud
523:Sugyas
505:Talmud
422:derush
282:heresy
248:Jewish
240:derush
232:Talmud
219:, and
213:Altona
178:Prague
166:Prague
143:Vienna
123:Talmud
115:Kraków
99:German
63:Altona
59:Prague
33:(also
454:Torah
442:Torah
408:Works
402:]
387:posek
351:]
205:dayan
91:rabbi
55:Dayan
907:ISBN
709:-129
579:and
529:and
507:and
366:and
209:Metz
170:head
69:and
622:::
618:On
560:on
552:on
544:on
525:of
511:::
503:On
133:in
129:of
121:in
109:),
93:in
57:of
37:or
1058::
929:.
855:^
744:^
714:^
683:^
575::
571:'
556:;
548:;
540::
517:,
400:de
349:de
223:.
215:,
184:.
101::
81:.
65:,
49:,
45:,
980:/
939:.
915:.
677:.
613:.
564:.
533:.
481:.
97:(
20:)
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