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hroughout the ottoman empire claimed to be the long awaited jewish messiah he was the founder of the sabbatean movement whose followers subsequently were to be known as dönmeh converts or crypto jews 8 conversion to islam edit main article history of the jews in the ottoman empire former followers of sabbatai do penance for their support of him in february 1666 upon arriving in constantinople sabbatai was imprisoned on the order of the grand vizier köprülüzade fazıl ahmed pasha in september of that same year after being moved from different prisons around the capital to adrianople the imperial court s seat for judgment on accusations of fomenting sedition sabbatai was given by the grand vizier in the name of the sultan of the ottoman empire mehmed iv the choice of either facing death by some type of ordeal or of converting to islam sabbatai seems to have chosen the latter by donning from then on a turban he was then also rewarded by the heads of the ottoman state with a generous pension for his compliance with their political and religious plans 9 sabbatai s conversion to islam was extremely disheartening for the world s jewish communities in addition to the misery and disappointment from within muslims and christians jeered at and scorned the jews 10 in spite of sabbatai s apostasy many of his adherents still tenaciously clung to him claiming that his conversion was a part of the messianic scheme 10 this belief was further upheld and strengthened by the likes of nathan of gaza and samuel primo who were interested in maintaining the movement 11 many within zevi s inner circle followed him into islam including his wife sarah and most of his closest relatives and friends citation needed nathan of gaza the scholar closest to zevi who had caused zevi to reveal his messiahship and in turn became his prophet never followed his master into islam but remained a jew albeit excommunicated by his jewish brethren 12 after sabbatai zevi s apostasy many jews although horrified clung to the belief that zevi could still be regarded as the true jewish messiah 1 2 3 13 they constituted the largest number of sabbateans during the 17th and 18th centuries by the 19th century jewish sabbateans had been reduced to small groups of hidden followers who feared being discovered for their beliefs that were deemed to be entirely heretical and antithetical to rabbinic judaism these very jews fell under the category of sectarian sabbateans which originated when many sabbateans refused to accept that zevi s feigned apostasy might have been indicative of the fact that their faith was genuinely an illusion 13 another large group of sabbateans after zevi s apostasy began to view islam in an extremely negative light 14 polemics against islam erupted directly after zevi s forced conversion some of these attacks were considered part of a largely anti sabbatean agenda 14 accusations coming from anti sabbatean jews revolved around the idea that sabbatai zevi s feigned conversion to islam was rightfully an indicator of a false claim of messianship 14 inside the ottoman empire those followers of zevi who had converted to islam but who secretly continued jewish observances and brit milah became known as the dönmeh turkish dönme convert there were some internal sub divisions within the sect according to the geographical locations of the group and according to who the leaders of these groups were after the death of sabbatai zevi 15 sabbatean related controversies in jewish history edit sabbatai zevi enthroned as the jewish messiah from tikkun amsterdam 1666 the emden eybeschutz controversy edit main articles jacob emden and jonathan eybeschutz the emden eybeschutz controversy was a serious rabbinical disputation with wider political ramifications in europe that followed the accusations by rabbi jacob emden 1697 1776 a fierce opponent of the sabbateans against rabbi jonathan eybeschutz 1690 1764 whom he accused of being a secret sabbatean citation needed the emden eybeschutz controversy arose concerning the amulets which emden suspected eybeschutz of issuing it was alleged that these amulets recognized the messianic claims of sabbatai zevi citation needed emden then accused eybeschutz of heresy emden was known for his attacks directed against the adherents or those he supposed to be adherents of sabbatai zevi in emden s eyes eybeschutz was a convicted sabbatean citation needed the controversy lasted several years continuing even after eybeschutz s death citation needed emden s assertion of heresy was chiefly based on the interpretation of some amulets prepared by eybeschutz in which emden professed to see sabbatean allusions hostilities began before eybeschutz left prague when eybeschutz was named chief rabbi of the three communities of altona hamburg and wandsbek in 1751 the controversy reached the stage of intense and bitter antagonism emden maintained that he was at first prevented by threats from publishing anything against eybeschutz he solemnly declared in his synagogue the writer of the amulets to be a sabbatean heretic and deserving of ḥerem excommunication citation needed the majority of the rabbis in poland moravia and bohemia as well as the leaders of the three communities supported eybeschutz citation needed the accusation was utterly incredible in july 1725 the ashkenazic beth din of amsterdam had 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 16 in early september similar proclamations were issued by 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 17 rabbi ezekiel katzenellenbogen the chief rabbi of the triple community and rabbi moses hagiz 18 were unwilling to attack eybeschütz publicly mentioning that greater than him have fallen and crumbled and that there is nothing we can do to him 18 however rabbi katzenelenbogen stated that one of the texts found by the amsterdam beit din va avo hayom el ha ayin and i came this day into the fountain was authored by jonathan eybeschütz and declared that the all copies of the work that were in circulation should be immediately burned 19 20 emden later suggested 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 21 as a result of eybeschutz and other rabbis in prague formulating a new and different ban against sabbatianism in september of that year his reputation was restored and eybeschutz was regarded as having been totally vindicated 22 the issue was to arise again albeit tangentially in the 1751 dispute between emden and eybeschutz the controversy was a momentous incident in jewish history of the period involving both yechezkel landau and the vilna gaon and may be credited with having crushed the lingering belief in sabbatai current even in some orthodox circles in 1760 the quarrel broke out once more when some sabbatean elements were discovered among the students of eybeschutz yeshiva at the same time his younger son wolf presented himself as a sabbatean prophet with the result that the yeshiva was closed citation needed sabbateans and early hasidism edit some scholars see seeds of the hasidic movement within the sabbatean movement 23 when hasidism began to spread its influence a serious schism evolved between the hasidic and non hasidic jews those who rejected the hasidic movement dubbed themselves as misnagdim opponents critics of hasidic judaism who expressed concern that hasidism might become a messianic sect as had occurred among the followers of both sabbatai zevi and jacob frank however the baal shem tov the founder of hasidism came at a time when the jewish masses of eastern europe were reeling in bewilderment and disappointment engendered by the two jewish false messiahs sabbatai zevi 1626 1676 and jacob frank 1726 1791 in particular sabbateans and modern secularism edit see also conspiracy theories in turkey some scholars have claimed that the sabbatean movement in general fostered and connected well with the principles of modern secularism 24 rabbis who opposed the sabbateans edit joseph escapa 1572 1662 was especially known for having been the teacher of zevi and for having afterward excommunicated him 25 aaron lapapa 1590 1674 was the rabbi at smyrna in 1665 when zevi s movement was at its height there he was one of the few rabbis to oppose and excommunicate zevi zevi and his adherents retorted by deposing him and forcing him to leave the city and his office was given to his colleague hayyim benveniste at that time one of sabbatai s followers after sabbatai s conversion to islam lapapa seems to have been reinstated citation needed jacob ben aaron sasportas 1610 1698 was one of the fiercest opponents of the sabbatean movement he wrote many letters to various communities in europe asia and africa exhorting them to unmask the impostors and to warn the people against them he documented his struggle in his book tzitzat novel tzvi the title being based on isaiah 28 4 he wrote a number of works such as toledot ya akob 1652 an index of biblical passages found in the haggadah of the jerusalem talmud similar to aaron pesaro s toledot aharon which relates to the babylonian talmud only and ohel ya akov 1737 a volume of halachic responsa which includes polemical correspondence against zevi and his followers jacob hagis 1620 1674 was one of zevi s chief opponents who put him under the ban about 1673 hagis went to constantinople to publish his lehem ha panim but he died there before this was accomplished this book as well as many others of his was lost naphtali cohen 1649 1718 was a kabbalist who was tricked into giving an approbation to a book by the sabbatean nehemiah hayyun provided with this and with other recommendations secured in the same way hayyun traveled throughout moravia and silesia propagating everywhere his sabbatean teachings cohen soon discovered his mistake and endeavored without success to recover his approbation although he did not as yet realize the full import of the book it was in 1713 while cohen was staying at breslau where he acted as a rabbi until 1716 that haham tzvi ashkenazi of amsterdam informed him of its tenets cohen thereupon acted rigorously he launched a ban against the author and his book and became one of the most zealous supporters of haham tzvi in his campaign against hayyun david nieto 1654 1728 was the haham of the spanish and portuguese jewish community in london he waged war untiringly on the sabbateans which he regarded as dangerous to the best interests of judaism and in this connection wrote his esh dat london 1715 against nehemiah hayyun who supported zevi tzvi ashkenazi 1656 1718 known as the chacham tzvi for some time rabbi of amsterdam was a resolute opponent of the followers of sabbatai zevi in salonica he also witnessed the impact of the sabbatai zevi movement on the community and this experience became a determining factor in his whole career his son jacob emden served as rabbi in emden and followed in his father s footsteps in combating the sabbatean movement moses hagiz 1671 c 1750 was born in jerusalem and waged a campaign against sabbatean emissaries during 1725 1726 26 jacob emden 1697 1776 was talmudic scholar and leading opponent of the sabbatians he is best known as the opponent of rabbi jonathan eybeschutz whom he accused of being a sabbatean during the emden eybeschütz controversy notable people edit mehmed cavid jacob frank nehemiah hayyun hasan tahsin doctor nazım sabiha sertel ahmet emin yalman see also edit crypto judaism frankism islam and judaism jewish schisms johan kemper list of messiah claimants messianism behr perlhefter joshua heschel zoref references edit 1 2 3 4 5 6 judaism the lurianic kabbalah shabbetaianism encyclopædia britannica edinburgh encyclopædia britannica inc 23 january 2020 retrieved 6 october 2020 rabbi shabbetai tzevi of smyrna 1626 76 who proclaimed himself messiah in 1665 although the messiah was forcibly converted to islam in 1666 and ended his life in exile 10 years later he continued to have faithful followers a sect was thus born and survived largely thanks to the activity of nathan of gaza c 1644 90 an unwearying propagandist who justified the actions of shabbetai tzevi including his final apostasy with theories based on the lurian doctrine of repair tzevi s actions according to nathan should be understood as the descent of the just into the abyss of the shells in order to liberate the captive particles of divine light the shabbetaian crisis lasted nearly a century and some of its aftereffects lasted even longer it led to the formation of sects whose members were externally converted to islam e g the dönmeh turkish apostates of salonika whose descendants still live in turkey or to roman catholicism e g the polish supporters of jacob frank 1726 91 the self proclaimed messiah and catholic convert in bohemia moravia however the frankists outwardly remained jews this crisis did not discredit kabbalah but it did lead jewish spiritual authorities to monitor and severely curtail its spread and to use censorship and other acts of repression against anyone even a person of tested piety and recognized knowledge who was suspected of shabbetaian sympathies or messianic pretensions 1 2 3 4 karp abraham j 2017 witnesses to history shabbetai zvi false messiah judaic treasures jewish virtual library american israeli cooperative enterprise aice archived from the original on 16 october 2017 retrieved 6 october 2020 born in smyrna in 1626 he showed early promise as a talmudic scholar and even more as a student and devotee of kabbalah more pronounced than his scholarship were his strange mystical speculations and religious ecstasies he traveled to various cities his strong personality and his alternately ascetic and self indulgent behavior attracting and repelling rabbis and populace alike he was expelled from salonica by its rabbis for having staged a wedding service with himself as bridegroom and the torah as bride his erratic behavior continued for long periods he was a respected student and teacher of kabbalah at other times he was given to messianic fantasies and bizarre acts at one point living in jerusalem seeking peace for his soul he sought out a self proclaimed man of god nathan of gaza who declared shabbetai zvi to be the messiah then shabbetai zvi began to act the part on september 15 1666 shabbetai zvi brought before the sultan and given the choice of death or apostasy prudently chose the latter setting a turban on his head to signify his conversion to islam for which he was rewarded with the honorary title keeper of the palace gates and a pension of 150 piasters a day the apostasy shocked the jewish world leaders and followers alike refused to belie...