Shavua Tov!

I am bringing a large chunk of the Rav’s chesped for R Moshe Tzanani, zt’l, who was buried last motzae shabbat.

As well as more of the history and connection between Shuvu Banim and R Tzanani, the Rav also explains that a terrible decree was sweetened by his passing.

Personally?

I am really feeling it. The last few months have been v.v.v. difficult, for so many different reasons, many of them not obvious. Yet this past week has been feeling much, much lighter.

It looks like all the ‘Iran’ stuff got sweetened, and who knows what else, by the passing of Rav Tzanani, zt’l.

Now, over to the Rav, in his own words.

==

Extract of Rav Berland’s chesped for R Moshe Tzanani, z’tl.

This is the biggest loss.

He left the university in the middle [of his studies]. He was the most elite [student] in university, Number 1. He left everything.

He saw the light of the Torah, he went to Ginzburg, to Kfar Chabad, and then Moshe Shavilli brought him to Shuvu Banim. From then, he guarded his eyes, he didn’t see anything, he didn’t open his eyes from that moment on, when he arrived.

==

He already got here in 5737-5738 (1977).

Simchat Torah, he came into my small room in the Steipler’s apartment, and he entered the small room, and didn’t move.

[He said] I am not moving from here. I want you to open a yeshiva.

I was against opening a yeshiva. I said to Wiesenfeld, to everyone, whoever was with me, Shimon Teichner, I am not prepared to open a yeshiva! I want to learn. A yeshiva means dealing with the tzibbur (community), this is not for me! I want to sit in my corner and learn.

He [Rav Tzanani] forced me. He said, I am not moving from this room.

Everyone knew my small room on Rashbam Street, number 23[1] – this was my room.

==

Within a week, there were 20 bochurim in my room.

And then after two weeks, Teichner came to take everyone home with him – and then, his wife conceived. The moment when he took everyone back home with him. There were by him for three months, in the house of Teichner. And then afterwards, in Neve Ahiezer, Shikkun 6.

We rented four rooms there, a canteen room, a room for learning, and two bedrooms where the bochurim could sleep. And so like this, afterwards, we moved to Pardes Katz.

==

From the moment that he drew near to Shuvu Banim, he was like Rabbenu himself…

You could see that his every movement, and his every thought, it was only dvekut with Rabbenu. He didn’t miss a single Rosh Hashana [in Uman] his whole life, even with all the most dangerous journeys, when the said they were going to send us to Siberia.

The promised us, they guaranteed us, that the next time [they would send us to Siberia]. When i got there with my Israeli passport, they said we don’t believe you. You have 20 names, but this one [i.e. the Israeli passport] is for sure not the right one.

It was very hard to persuade them. The Russians are stubborn.

==

But he [Rav Tzanani] stood up in all the tests, and all the machlokot, in all of the vicissitudes that passed over Shuvu Banim – he passed through it all bravely…

He merited, R Moshe Tzanani, he merited, Moshe ben Yemima, he merited to  chai v’kiyam. He didn’t die at all, it’s forbidden to think that. He is still here with us…[2]

==

Now, there was a decree of destruction on Am Yisrael.

He sweetened everything.

Now, we can live another 200 years in Jerusalem, quietly.

Now, everything was sweetened.

Now, there was a terrible gezeira upon Am Yisrael.

Each person who is familiar [with the subject] knows this.[3] They already wanted to totally annihilate us, to totally destroy us.

Even Trump, he’s already gone to the side of the Arabs, he’s already against us.

[But the passing of R Tzanani has sweetened all this.]

In his merit, now we can be in Jerusalem, the Holy City, for at least another 200 years, until the end of the Sixth Millennium [i.e. year 6,000 in the Jewish calendar], and then Moshiach ben David will come.

==

He was the soul of Moshiach, of the generation.

The Chatam Sofer says [in Siman 98][4], Choshen Mishpat, that in every generation, there is Moshiach – just, that we don’t see that he reveals himself.

He was Moshiach ben David, the soul of Rabbenu HaKadosh… And he chai v’kiyam. And he will continue to lead the yeshiva, the whole yeshiva, he lead it. I was his student, he was the one running the yeshiva.

He was running everything, he managed the bochurim, the avreichim.

==

Just seeing him, a person would make teshuva – that same second!

Like it’s written about R Aharon of Karlin, that he had 80,000 students. When did he speak to 80,000 [people]? [Rather], They just saw him, and then everyone made teshuva.

All the students of Shuvu Banim, are in his merit. Today, there are 10,000 students in Shuvu Banim – everything is in his merit.

He is chai v’kiyam, he is not dead. Each person needs to take upon themselves to decisively guard their eyes, and the ikker is to learn [Torah] 24 hours a day.

Now it’s Shovavim. Each person asks, but what do we do, in Shovavim? We learn! Simply. Rabbenu is just about learning Gemara.

==

Translated from Shivivei Or 441.

==

FOOTNOTES:

[1] In Bnei Brak. The Rav was direct neighbours with Rav Kanievsky.

[2] See the Gemara, Tractate Shabbat 153a.

[3] The Rav appears to be referring to the small group of kabbalists who can ‘see’ terrible decrees being shaped in heaven, before they manifest in our reality.

[4] See Responsa of the Chatam Sofer, Part 6, Siman 98.

A reader sent me the three parts of ‘Bchor Satan’ that I couldn’t find.

I am posting them up here, one after another, as they were written a few years ago, but minus the graphics, which weren’t copied.

It’s even more relevant now, that we are starting to understand more about how the Illuminati apparently infiltrated at least one major branch of chassidut.

Enjoy!

(And thanks to my reader for the input. Honestly, I have lost count of the number of times my readers have helped me out to figure this stuff out. I appreciate every little bit of help, so thank you!)

==

My suggestion is try to print this out, and read it offline. It’s a LOT of info to take in…

==

PART 1:

‘Bekhor Satan’ is the name of a book written by R Marvin Antelmann about the excommunication of Jonathan Eybshutz.

As part of the process of getting more of this information ‘out there’, below you will find my precis of the main material brought in the book, which was originally written in Hebrew with a short English ‘addenda’ at the back.

In this post, I am just setting out the information in that book, with minimal explanation or additions from me.

====

Before I do that, I just wanted to state two things for the record:

1. While I’m putting this information ‘as is’ from R Antelmann’s book, everything still requires more double-checking and birur, to really get to the bottom of what went on, here. Also, I don’t necessarily agree with everything R Antelmann concludes, as personally I am still in the process of doing that ‘double-checking’ myself.
2. The reason I’m doing this, is because Jonathan Eybshutz’s legacy of ‘secret Sabbatianism’ is still distorting the orthodox Jewish world today.

For example, many of his descendants are heading up branches of chassidut, and were big poskim in Bnei Brak – and that’s just the ones that are known.

As you read on, you’ll see why the frum descendants of Jonathan Eybshutz wanted the whole matter of him being a Sabbatian-Frankist hushed up so badly, and his reputation ‘whitewashed’.

And you’ll hopefully also understand why the time has come to take another look at what really happened between Jonathan Eybshutz and Yaakov Emden – and other rabbis, who were also trying to combat the growing Sabbatian-Frankist problem in the Jewish world, back in the mid-1700s.

Let’s begin.

====

Let’s start with the Chapter Headings in the book, then I will give a precis for each chapter:

1. IN THE FOOTSTEPS OF THE COURT
2. THE AUTHORITY TO WRITE AGAINST EIBESCHUTZ
3. THE CONFLICTS OF YAVETZ THE SCRIBE
4. ETERNAL POLEMICS AND CENSORED HISTORY
5. THE CONSPIRACIES OF EIBESCHUTZ
6. WOULD EIBESCHUTZ BE GUILTY WITHOUT YAVETZ?
7. CONCERNING THE ULTERIOR MOTIVATED HISTORIANS
8. FOUR REQUIRE PUBLIC EXPOSURE
9. WHERE THE CHASIDIM ENAMOURED WITH EIBESCHUTZ?
10. LEGENDS INTENDED TO FRIGHTEN THE PUBLIC
11. CONCERNING THE MOETZET GDOLAI HATORAH AND VAAD ARBA ARATZOT
12. NETUREI KARTA PHILOSOPHY AND JONATHAN EIBESCHUTZ THOUGHT
13. REGARDING THE BOOK KAVANOT TEKIYAT SHOFAR
14. HOW TO DESTROY JUDAISM WITH EXTRA CHUMROT

All snippets below are my free translations from the original Hebrew, unless otherwise stated.

====

1. IN THE FOOTSTEPS OF THE COURT

Here, R’ Antelmann introduces himself, and explains why he is writing this book.

He also explains how he was called to defend himself in a Beit Din for his statements about Eibeshutz, after his first book ‘To Eliminate the Opiate‘ was published – and how he came through that process vindicated.

Snippet (from Antelmann’s English notes, at the back of the book):

“This book deals primarily with the halachic problems surrounding the life and deeds of the Sabbatian satanic gaon, Jonathan Eibeschutz, (1690-1764), who was excommunicated by the Vaad Arba Aratzot [Council of the Four Lands] – which was considered the supreme Rabbinic Court of Europe – on 20 Sivan 1756.

His excommunication was part of a total ban against the Sabbatian and / or Frankists, whose “wives are whores and children are mamzerim to the 10th generation.”

Heretical books were banned and named, such as Eibeschutz’ ‘V’avo HaYom El HaAyin, a book advocating adulterous and incestuous s*xual relations on spurious kabbalistic grounds, characteristic of Sabbatian theology, prompting the Court to warn persons not to study the Zohar until the age of 30 or 40, when one has been saturated with halacha.”

====

Ed. note: If we consider a generation to be 25 years, that means that the stigma of being a mamzer if you were descended from Sabbatian/Frankists ended in 2006 – 250 years after this ban of excommunication was pronounced.

Also, since R’ Antelmann wrote this work well over 20 years ago, other scholars have come out with additional evidence that:

a) Jonathan Eybshutz was indeed the author of the infamous book of Sabbatian theology that promoted incest called ‘V’avo HaYom El HaAyin’.

b) The amulets he wrote showed conclusively that he was still a secret Sabbatian, and hadn’t made teshuva, at that late stage of his career.

====

2. THE AUTHORITY TO WRITE AGAINST EIBESCHUTZ

R Antelmann explains that before he published ‘To Eliminate the Opiate’, he discussed the information about Eibeshutz with a number of other leading rabbis.

He set out the sources for the information about Eibeshutz from the following books (all in Hebrew):

1. Rav David Kahana’s book, Al HaSabbateam
2. Prof. Moshe Perlmutter’s book, Al Yachso LeSabatuot
3. Prof. Gershom Shalom‘s book, Lekat Margoliot

And was given permission, in writing, to continue with the publication of ‘To Eliminate the Opiate’ volume 1.

But then, when the book actually came out, one of his rabbinic advisors reversed his position and even summoned R Antelmann to a Beit Din in Boston for writing negative things about Eybshutz.

Antelmann got the Beit Din moved to the jurisdiction of the chareidi community of Los Angeles instead – and emerged victorious.

Translated snippet:

“[The Los Angeles] Beit Din ruled that anyone who wanted to accuse Eybshutz of doing evil was permitted to do so, inasmuch as – at the very least – he had permission to follow the opinion of Rav Emden, z’l. The Rav who gave this psak was one of the students of the Chofetz Chaim, z’l, called R’ Chaim Uri Etner, z’l.”

====

3. THE CONFLICTS OF YAVETZ THE SCRIBE

In this chapter, R Antelmann describes more of the background about R’ Yaakov Emden’s (1697-1776) fight against the Sabbatian-Frankists, as described in many of his books.

His books are written in a modern, lucid Hebrew, and contain a mixture of what we’d call ‘investigative journalism’, history, eye-witness accounts, polemics, philosophy and letters between R’ Emden and other rabbis.

Antelmann explains that R Emden (also known as ‘Yavetz’) wrote his books as part of a much wider ‘war’ against the Sabbatian-Frankist movement.

His main work, ‘Megillat Sefer’, (which you can download HERE) was published by a student after his death, which lead to accusations that Yavetz himself didn’t actually write it.

==

Antelmann explains that most of the ‘investigative journalism’ conducted by Yavetz has already been shown to be factually correct, by our times.

[Ed. note: and if that was true 30 years ago, it’s even more true today, when we know that Eybshutz’s amulets WERE Sabbatean; that the Nodah be’Yehuda characterised him as a Sabbatean in correspondence he had with Austrian officials; and that he was the author of the incest-and-wife-swapping treatise, V’avo HaYom El HaAyin.

And don’t forget that here on the blog, we’ve also been making a number of other connections with leading Sabbateans identified by the Yavetz, including Chaim Samuel Falk, founding black magician of the Order of the Golden Dawn and Jacob Frank’s first father-in-law.]

==

Nevertheless, after 200+ years, most of the criticism we hear is still being directed against R Yaakov Emden – and particularly from within the world of Torah.

He then brings a quote from Gershom Scholem, who put out a book about the Sabbatians called ‘Leket Margoliot’ in 1941 – which instantly invoked the ire of Neturei Karta.

Scholem wrote (translated snippet):

“I thought to myself that after 200 years (!) – we’d finally got to the time where we could talk about the Sabbateans with a little more understanding… I thought that – but I was mistaken. Neturei Karta are ‘guarding the city.’”

Neturei Karta – and others – in the Torah world immediately accused Scholem of wantonly injuring the honor of the ‘holy gaon of Israel, Rabbenu Yonatan Eybshutz’ – and made every effort to shut the conversation down.

[Ed. note: I’ve covered on the blog previously how the founders of Neturei Karta descend from the interesting families I’ve been researching here. Perhaps that explains their strong reaction to Scholem’s factual investigation into the roots of the Sabbatean-Frankists.]

==

R’ Antelman goes on to say that after more than 200 years, it’s really time to investigate and check Yavetz’s claims against the Sabbatean-Frankists, and Eybshutz.

Not from the side of ‘attacking the Torah’, like a secular academic, but from within the dalet amot of halacha.

He concludes that Yavetz’s books and the information and warnings they contain weren’t just written for his generation – they were written for ours, too.

====

4. ETERNAL POLEMICS AND CENSORED HISTORY

R’ Antelmann turns to the question:

Why do so many Jews, including so many talmidei chachamim, believe that Jonathan Eybshutz is ‘clean’ of any suspicion of being a Sabbatean?

He explains the following:

“On the 2nd Marcheshvan, 1753, the Council of Four Lands publicised a statement against Yavetz, where they praised Eybshutz greatly…The statement was recorded in the Pinkas of the Council of the Four Lands, as recorded by Yisrael Halperin, Mossad Bialik Yerushaliyim, on pages 392-3.”

This is a screenshot of that statement, from 1753:

Rabbi Yaakov Emden – book 13 – מגילת ספר – מהדורת כהנא עם הגהות והוספות – Warshawa 1897

 

====

And here’s a main snippet, from amidst all the paeons of praise being sung about Eybeshutz:

“The honor of his Torah and his ‘tzaddik-ness’….is such that he is not to be ‘suspected after’. And all those who ‘suspect after him’, it’s as if they are also ‘suspecting after’ the Shechina.”

It then continues:

“Who is the man who will fill his heart and raise his hand to ascend the mizbeach (holy altar) by printing the books of the Yavetz, and his writings….those worthless books, as described…”

It then goes on to encourage people to literally burn Rav Emden’s books in the streets!

And forbids people from entertaining any more doubts about Eybshutz’s holiness and behavior.

It’s signed: Rav Abraham of Lublin.

==

Then in 1755, Eybshutz himself published a defence, called ‘Luchot Eidot’, which contained writings of many rabbis – nearly all his own students, some of whom were later shown to also be Sabbateans.

In that self-same book, R Antelmann says that Eybshutz includes a known song of the Sabbateans, called ‘Ayelet Ahuvim’ full of allusions to Shabtai Tzvi, which Yavetz describes as a ‘shir shel pagim’ – or song of ‘desecration’, referring to the type of pagam habrit the Sabbatean-Frankists were notorious for.

But in Luchot Eidot, Eybshutz says that this is all wrong, and that the song is only designed to:

“Awaken love and dveikut to HaKadosh Baruch Hu, and His Shechina.”

==

There is also a letter in Luchot Eidot, apparently supporting Eybshutz, from none other than the Vilna Gaon.

In his rebuttal to Luchot Eidot, (which you can download HERE), Yavetz states that this letter was forged, and R’ David Kahana, in his book about the Sabbateans (page 61) agrees with this assessment:

“The truth that the letter was forged in his name is in fact the case.”

R’ Antelmann explains that the Jewish community by this points was already full of secret and not-so-secret Sabbatean-Frankists, including at every level of community leadership, both lay and religious.

One of these Sabbateans was a man named Shimon Rogoler, who was a Dayan in Vilna – he is the person likely responsible for forging the letter that appeared on the last page of the Luchot Eidot, in the Vilna Gaon’s name.

====

[Ed. note: You can read more about this ‘Shimon Ragoler’ HERE, and you can also read the text of the letter purported to be from the Vilna Gaon, included by Eybshutz, and make your own mind up about what really happened there. Here’s a snippet:

The 300 rabbis who supported Eibeschuetz were mostly disciples of his who, for the most part, were not distinguished as Kabbalists. That they supported Eibeschuetz comes as no surprise. But the Gaon was not a disciple of Eibeschuetz, and was a distinguished Kabbalist. 

Interestingly, there is also a man who’s been on my ‘watch list’ for a while, named ‘Avraham Ragoler‘, who is shrouded in mystery, and listed as the Vilna Gaon’s brother (and / or son or even uncle, depending, on what you read.)

This ‘Avraham Ragoler’ was run out of town very quickly on a cart – this is clear sign that you are dealing with a Sabbatean.

The custom was to put these Sabbateans on a dung cart once they were discovered, and to railroad them out of town.

He also has a lot of very interesting influential descendants, including Obama advisor Cass Sunstein, and writer AJ Jacobs.]

====

What most people don’t know, is that the ‘psak din’ in favor of Eybshutz from 1753 was totally reversed, in 1756 – when Eybshutz and his books were excommunicated, along with the other Sabbatian-Frankists.

Here’s that statement, from page 16 of Bekhor Satan (my free translation – the language is very tricky for me to decipher, so feel free to amend any mistakes you spot):

 

 

====

“The Parnas of the holy Council, Rabbi Abraham, from the holy community of Lublin, and his son, Rabbi Pinchas, reverse themselves from the former [position].

What can we say and what can we speak about how the Satan seduced us, [as a result of] how many [threats of] damages we had to endure, both to our souls (i.e. physical safety) and also to our money, from every side?

[So] that all of the former writings were libels against him [i.e. Yavetz], words of falsehood.

And today we will clearly state that he is ‘Yonatan Bekhor Satan’, who ‘satanises’ Israel.

And so we, the holy Council, proclaim a herem against his books and against his amulets.

(From the Pinkas of the Council of Four Lands, p 416)

==

The statement from 1756 continues by excommunicating the Sabbatean books:

“And the worthless sefer V’avo HaYom Al Ha’Ayin.

And whoever has in his hand these seforim of tumah (spiritual impurity), that we are talking about, or a parchment of the amulets of these reshaim, the likes of whom have never been heard or seen before, the herem also rests on them, if he doesn’t burn them…”

====

Ed. note: What changed, between 1753 and 1756?

The answer is Jacob Frank and his followers, who ‘came out of the Sabbatean closet’ publically, and that’s when the Rabbis started to realise that wife-swapping, incest and other disgusting, evil antinomian behavior had become widespread amongst the Sabbatian-Frankists – including the thousands of ‘rabbis’ and talmidei chachamim in their ranks.

From Wikipedia:

“One of (Frank’s) gatherings in Landskron ended in a scandal, and the rabbis’ attention was drawn to the new teachings. Frank was forced to leave Podolia, while his followers were hounded and denounced to the local authorities by the rabbis (1756).

At the rabbinical court held in the village of Satanów (today Sataniv in Ukraine) the Sabbateans were accused of having broken fundamental Jewish laws of morality and modesty.”

At that point, even the threats and bribes of Eybshutz and his followers wasn’t sufficient to shut the argument down, because Yavetz accusations against the Sabbatians were being unavoidably shown to be true.

====

In the rest of this chapter, R Antelmann comments on how the only book of halacha that Eybshutz published in his own lifetime was the ‘Kreti U’Pleti’.

Meanwhile, other books like ‘Bnei Ahuva’ (printed 1819) were published by known Frankists only many years after his death, including by his secular Frankist grandson, Gavriel Eybshutz.

Ed. note:

Why would antinomian ‘anti-Torah’ Frankists be spending their own time and money to publish halachic works?

You’ll find one possible answer to that mystery in Part II.

====

5. THE CONSPIRACIES OF EIBESCHUTZ

In this chapter, R Antelmann explains more about how history proved Eybshutz to be a secret Sabbatean.

We already covered the facts that:

1. His amulets were undoubtedly ‘Sabbatean’.
2. His books, including notably V’yavo HaYom Al Ayin, promoted twisted Sabbatean kabbalah about wife-swapping and incest being ‘mitzvahs’.

R Antelmann now brings some examples of the texts of Eybshutz’s amulets, to prove their Sabbatian nature.

(Ed. note: This book was written before that mystery was decisively settled by modern historians like Sid Leiman, see HERE.)

Antelmann writes (translated snippet):

“Leibele Prossnitz [another Sabbatean prophet, and principal teacher of Eybshutz at Meir Eisenstadt’s yeshiva] pronounced about him [Eybshutz] that he was the Moshiach. [The Sabbatians] had four Moshiachs: Shabtai Tzvi, Jacob Frank, Eliyahu HaNavi, and Jonathan Eybshutz.”

The initial letters of the names of these four ‘Moshiachs’ were a big feature of Eybshutz’s amulets.

(Image below is a picture of one of the amulets in Bekhor Satan):

 

==

R Antelmann then explains how Eybshutz gives Hashem a ‘corporal body’ in his books Ve Yavo HaYom and ‘Shem Olam’ – something that is clearly proscribed in Jewish law.

He explains how Moshe Perlmutter describes this at length in his book Al Yachso LeSabatuot, where he also states there is no doubt that Eybshutz wrote Ve Yavo HaYom, when you compare it with another undisputed book of his, the ‘Shem Olam’.

Antelmann writes (translated snippet):

“In xtianity, you find a few different signs of the beliefs of the heretics (Gnostic religions), namely [references to] the son, the ruach (spirit) and the ‘father’, that are left over from the heresies of the Babylon cult that was called ‘Barbelo’…

According to many such writings from the [Gnostic] heretics, a live human being can ‘become’ God.

The Sabbateans accepted ‘Jonathan’ the same way the xtians ‘accepted Yoshki’.

The xtians, and the [Jewish] leaders of that generation understood what was really going on. But ultimately, the Sabbateans still succeeded in presenting Jonathan Eybshutz as one of the ‘gaons of Israel’.

====

Antelmann continues by bringing snippets of the testimonies presented to the Beit Din in Satanov in 1756, that started to expose the Sabbatean-Frankist practices.

Many of the people who participated in this Beit Din were Jews who had been ‘seduced’ into wife-swapping and adultery and incest after reading Eybshutz’s book, VaYavo HaYom, and who now wanted to make teshuva and try to return to the Jewish community.

Many witnesses explicitly stated the role Eybshutz’s book had played in their seduction to the dark side, to the Beit Din of Satanov.

Antelmann brings some of this first-hand testimony about the ‘wife swapping’ and other actions that was going on.

====

He also brings a snippet from the Yavetz’s book ‘B’hitavkoot’, where he describes some of the first-hand testimony he recieved from people who were trying to leave the ‘cult’ of Shabtai Tzvi.

This is the part where R Yaakov Emden states that Eybshutz had relations with his own daughter, deliberately, and that a bastard son was born of that liaison, by the name of ‘Moses Berachyia’.

You can find the ‘Sefer ‘B’hitavkoot’ HERE, as a PDF to download, and if you feel like helping me to track down the snippet below in the original book, that would be fab-u-lous.

 

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Here’s a translated snippet of what R Antelmann brings in Bekhor Satan, in the name of the Yavetz (above), page 38:

“…Moshe Berachyia, as described…[the Sabbatians] made a big deal of him, as described.

He’s from the old man, the sinner Eybshutzer, who had relations with his wanton daughter.

And it’s said of him that he is in his shape and likeness… And so they are very fond of him, and hug him and kiss him, and say of him that he’s a ‘great light’. 

And it’s said that also the wife (Elkele Spira-Frankel) of the old man, who’s been dead already for these last six years, used to be adulterous with others, as he himself did and does, him with eshet eish. Everything is for ‘tikkunim’ – i.e. the exact opposite – with keri (spilling seed.)

====

[Ed. note: Perhaps now it’s getting easier to understand why the descendants of Eybshutz who remained in the orthodox world are so keen to clean up his reputation….]

====

R’ Antelmann brings this snippet of Eybshutz’s ‘philosophy’ from his book Ya’arot Dvash:

“According to Eybshutz’s understanding, before the sin of Adam HaRishon, there was no such sin as ‘ervah’ (forbidden s*xual relationships) in the whole world…There was no issur around ariyot (forbidden relationships) or krovot (incest) at all…

And so, according to this, upon the tikkun (rectification) of the sin of Adam HaRishon as required, the situation will return to its former state, where close relatives (i.e. incest) will be permitted. (Ya’arot Dvash 281.)

====

Antelmann writes:

“By the Sabbateans, it was known that a brother would sleep with his sister, and a father would come to his children.”

====

[Ed. note: This sentence sums up why certain parts of our so-called ‘frum community’ has a huge, unacknowledged, child abuse problem.]

====

Then, he explains how more Sabbateans were ‘outed’, in the years after the herem was pronounced.

In Altona in 1668, a Sabbatean prophet by the name of ‘Shabtai Raphael’ from Greece was caught committing sins of ‘eshet ish‘ – i.e. adultery and s*xual immorality in Altona.

Meanwhile in 1667, Binyamin Wolf, a seller of tobacco who lived in Hamburg was also excommunicated for being a Sabbatean, so, he moved to Dessau and just carried on as usual.

Binyamin Wolf’s sister was Moses Mendelsson’s grandma.

Mendelssohn’s books were published by a non-Jew linked to the Freemasons and other secret societies we’ve been discussing here like the Order of the Golden Dawn, named Friedrich Nicolai.

====

Antelmann also brings a ‘legend’ that was put around by Eybshutz’s followers to emphasis ‘what a Tzaddik he was’, that has no historic basis.

Long story short, the legend explains how Eybshutz is meant to have saved the Jewish community of Metz from being expelled by their local ruler, or ‘Hegman’ with his great intelligence and ‘practical kabbalah’.

Antelmann concludes:

“This story never happened.

There was no such ‘Hegman’ in Metz, and the ‘Hegman’ didn’t have the power, at that time, to do what was being described in the legend. This legend comes from the Frankists, and it has a ‘taste’ of hidden xtian beliefs combined with black kabbalah.”

==

Ed. note: The Sabbatean-Frankists published lots of these types of ‘incredible’ miracle stories about their leaders who remained in the Jewish community.

Partially, that was to encourage gullible Jews to become their followers; but it was also to ‘hide’ the black magic side of how so many of their ‘supernatural miracles’ were actually being done, i.e. by using the names of demons and performing black magic kabbalah.

Once you learn how to spot these Frankist stories, which really do have the same sort of ‘taste’ – sadly, you find them everywhere in the Jewish world today.

====

PART 2:

Let’s continue with chapter 6:

6. WOULD EIBESCHUTZ BE GUILTY WITHOUT YAVETZ?

In this chapter, R Antelmann deals with the question of whether the whole accusation against Eybshutz was really just because of ‘petty quarrel’ with R’ Yakov Emden, as the usual sources tell us was the case.

R’ Antelmann shows this is decisively not the case – because Eybshutz was very nearly excommunicated back in 1725 for being a Sabbatian, after his book Ve’Yavo HaYom Al HaAyin, first appeared.

R’ Antelmann states that many rabbis came out against Eybshutz back in 1725, including:

R’ David Oppenheimer (1664-1736) – Chief Rabbi of Prague

and

R’ Moshe Hagiz (1671-1751), a leading rabbi in Amsterdam, both raised the alarm about Eybshutz’s Sabbatean leanings while he was still a relatively young man.

====

R Antelmann brings a reference to Professor Elisheva Carlebach’s book The Pursuit of Heresy, (Columbia, 1990) which includes letters from some of the other leading rabbis who were writing against Eybeshutz for being a Sabbatian in 1725 – a full 25 years before his first Sabbatean amulet was sent to the Yavetz.

Translated snippet of a letter written by R’Hagiz in 1725, about Sabbatean activities involving Jonathan Eybshutz:

“Everything according to the letter that I sent his lordship, about the abominations of Leib from Prossnitz [another famous Sabbatean ‘prophet’, and teacher of Eybshutz] to R’ Jonathan from Prague….and that which was not done at that time [i.e. the last time the problem of the secret Sabbateans arose] now needs to be done enthusiastically….and a strict herem should be pronounced, that no Polish bachor should go and study with R’ Jonathan of Prague….

….[C]lear announcements should be made in Mannheim and in Lita (Lithuania), that he should be known, in addition to this, as one of those apikoruses and cofrim (heretics) who pakru b’ikker (figuratively, denies the very fundamental thing of Jewish faith).

And I will send to him [i.e. R Hagiz’s correspondence] this book that begins VeYavo HaYom Al HaAyin, which is full of words of lust and associated prayers, that have never been before….”

==

The other rabbis who also publically warned against Eybshutz long before R Emden himself became involved include:

• R’ Nechamia Risher (grandson of the ‘Ba’al Shvut Yaakov, R Yaakov Risher)
• R’ Shmuel Hellman of Metz – the rabbi of Metz before Eybshutz took up the position
• R’ Yaakov Yehoshua Falk, the Pnei Yehoshua
• Leib Pesseles
• R’ Yosef Prager – a close relative of Eybshutz, author of ‘Gahalei Esh’, who publically turned against him for his Sabbatianism
• R’ Aryeh Leib Lowenstam (R’ Yakov Emden’s brother-in-law.)

And other Batei Din in addition to the Council of the Four Lands also came out ‘against’ Eybshutz, including the Beit Din of Venice.

====

7. CONCERNING THE ULTERIOR-MOTIVATED HISTORIANS

In this chapter, R Antelmann addresses some of the better-known treatises that were put out by ‘historians’, that still managed to whitewash Eybshutz’s Sabbatean links, despite the enormous amount of clear evidence pointing in the opposite direction.

R Antelmann splits them up into two main camps:

1. Writers with clear links to the Reform and other ‘anti-orthodox’ movements, including people like Mortimer Cohen.

Cohen wrote a book called “Jacob Emden, Man of Controversy’, in 1937, where he basically put all the blame for the dispute firmly on the shoulders of that grumpy, petty-minded guy, Yaakov Emden, and suggested it was a personal grudge match, nothing more.

Cohen was a Reform rabbi, which prompted R Antelmann to start digging into why a ‘reform rabbi’ in America would be so concerned with proving Jonathan Eybshutz ‘innocent’ of being a Sabbatian, in the 1930s.

What he discovered was correspondence that showed that Cohen was the ‘rabbi’ of a secret group of Communist-Sabbatians located in Philadelphia.

Translated snippet (from page 44 of Bekhor Satan):

Tzuntz, the Sabbatean, from the Eybshutz family, and David, the son of Moshe Hess were [Mortimer Cohen’s] friends. It’s well known that Moshe Hess [WHAT] Karl Marx as the first leader of the Communist movement….And so it happened that an ‘apikorus rabbi’ defended the honor of an ‘Jewish gaon’.

==

2. The second group of ‘ulterior-motivated historian’s identified by R Antelmann are people who belong in the ‘frum’ camp, who he suggests were trying to protect the good name of orthodox rabbis, l’shem shemayim.

He includes in this list frum author Yekutiel Yehuda Greenwald, who wrote the book הרב ר’ יהונתן אייבשיץ in 1908.

You can see that book for yourself HERE.

====

Ed. note: After a commentator put a link to this book, I went to find out a bit more about R Yekutiel Yehuda Greenwald. On geni, he has no ancestors at all – which is interesting, given that he lived in relatively recent times and was a well-known personality.

So, I took a look at his wife’s family instead. She is a Rubin, who descends directly from the SHACH via his son Moshe of Podhajce – via all the usual interesting intersections in the communal family tree.

(The SHACH is my leading candidate for the ‘holy alter ego’ of the false messiah Shabtai Tzvi, which is another massive cover-up story that we didn’t even start to unpick here, yet.)

So, just like Neturai Karta, it seems highly unlikely that any of the ‘frum’ apologists for Eybshutz were really acting l’shem shemayim, but rather because they had close family associations with the secret Sabbatian-Frankist movement, that they were trying to keep covered up.

====

The last paragraph in this chapter takes us back to the bombshell charge about Eybshutz having a mamzer son with his own daughter, by the name of ‘Moses Berachyia’.

In Part I, we brought the source for that from R Yaakov Emden.

Here, R Antelmann shares a second source for that accusation, written by a xtian kabbalist who was a contemporary of the early Frankists, called Franz Yosef Molitor.

This is Molitor’s original words, in German:

====

Translated snippet (page 45, Behkor Satan):

“It was accepted amongst the xtian nobles that Eybshutz was a Sabbatian. [Molitor] wrote that Moshe Schonfeld was the grandson of Jonathan Eybshutz.

According to the source that we brought from the Yavetz’s seforim, Eybshutz fathered an illegitimate child with his daughter, who was known by the name Moshe Berachyia. Is it possible that the identity of ‘Moses Dobrushka’ is really the same as the mamzer ‘Moshe’, and the is both the son and the grandson of Eybshutz?

And that the Sabbatians managed to forge his papers by way of paying bribes to the government clerks, to hide his identity?

====

Ed. note: You’ll remember that Moses Dobrushka was a key player in many of the Frankist-Freemason schemes that later played out on the wider world stage, including the French Revolution.

He was also one of the founders of the Asian Brethren secret society, that had close links with Chaim Samuel Falk’s ‘Order of the Golden Dawn’; and that the Asian Brethren used Eybshutz’s writings as the basis of many of its ‘black kabbalah’ rituals and rites.

And as I’ve written about on many previous occasions, ‘Moses Dobrushka’s’ family tree is totally obscured.

====

8. FOUR REQUIRE PUBLIC EXPOSURE

In this chapter, R Antelmann brings the passage in Tractate Sanhedrin 89a, which states:

“The Rabbis taught in a Baraisa: There are four categories of people who require proclamation after their sentences are carried out. These are:

• HaMasit – the Instigator

• Ben Sorer Umoreh

• Zaken Mamreh – a Rebellious Sage

• Zomeimim – false witnesses.”

Ed. note: The Artscroll footnote 9 for this passage explains that:

“The requirement for such a proclamation is derived from the fact that in each of the Biblical passages that speaks of these four criminals, the verse states that all Israel shall ‘hear’ of their punishment, and shall be fearful of committing similar acts themselves.”

==

He reminds us again of the main text of the herem that was placed upon Jonathan Eybshutz by the Council of the Four Lands Beit Din in 1756, that stated that Eybshutz:

“Like a Satan hamastin (instigates) Israel (to commit sins)” – that he is the author of the ‘pornography’ that deceives people to transgress eishet eish (adultery) and sins of arayot (immorality and incest), such as a father cohabiting with his daughter, etc.”

Antelmann notes the use of the identical language – hamastin = haMasit – used by the Beit Din against Eybshutz, and used in the above Gemara.

Then he makes a plea that all Jews, and particular religious Jews, and even more particularly, talmidei chachamim, should uphold the words of the Gemara, and ‘proclaim the sins’ of Jonathan Eybshutz publically, instead of continuing to cover them up.

====

9. WERE THE CHASIDIM ENAMOURED WITH EIBESHUTZ?

Translated snippet:

“Thanks to the disinformation campaign around Eybshutz, there are those who want to say that the Council of the Four Lands was ‘anti’ chassidut, and that’s why they excommunicated Eybshutz, and also outlawed the study of the Zohar before the ages of 30 -40.”

Rav Antelmann explains this wasn’t the case, and then brings a lengthy quote from a Hebrew book called Sippurim Chassidim by Professor Gedalya Nigal from Bar Ilan University, to prove the point.

==

Ed. note: In the 30+ years since this book was written, and particularly in the last year on this blog, we’ve been fleshing out a lot more of the true story about who these ‘chassidim’ really were, i.e., groups of secret Sabbateans who later were partially ‘sweetened’ by the Baal Shem Tov’s movement.

So many of the Baal Shem Tov’s students came straight from the ranks of these ‘secret Sabbateans’ who then made teshuva, and came close to the BESHT’s holy way of doing things.

(It should also be underlined that at the time of the BESHT, and before Eybshutz’s book came out in 1725 that encouraged incest and adultery as ‘mitzvot’, God forbid, the Sabbateans in Podolia believed in Shabtai Tzvi as the ‘messiah’, and other very problematic ideas.

BUT, for the most part, they weren’t engaged in the sort of wholesale immorality that came to characterise the Sabbatian-Frankist movement in Podolia from 1725 on, and which also characterised Baruchia Russo’s Donmeh, in Turkey.)

This whole subject is totally fraught and very complicated, because after the BESHT’s passing, many branches of ‘good’ chassidut were once again hijacked by the Sabbatian-Frankists, making it very hard to know who was really a true Tzaddik who’d made sincere teshuva – and who was an unrepentant, two-faced, devil-worshipping Sabbatean-Frankist.

More on this another time.

====

10. LEGENDS INTENDED TO FRIGHTEN THE PUBLIC

R’ Antelmann explains that the Sabbatian-Frankists put around many ‘scary legends’ and stories about the horrible things that would happen to anyone who tried to question Eybshutz’s innocence, and who would try to reprint or publish any of the Yavetz’s writings on the subject.

Ed. note: I experienced this myself, two years ago, when I was also put off from researching this by a ‘scary story’ of someone who died in their sleep, just for committing the avera of considering republishing R’ Emden’s books….

R Antelmann brings a famous example of one of these scary ‘stories’ – which is then thoroughly debunked as being totally fabricated, by historian Sid Leiman.

Here’s another snippet of the sorts of false ‘doom and destruction’ legends the Sabbatians circulated, about the people who were calling them out, like the Pnei Yehoshua, (from Sid Leiman’s website, HERE):

 Nathan Nota Eibeschuetz adds in the postscript that “starting at [his wife’s] funeral, Falk proclaimed that his punishment was due to his opposition to my [i.e., Nathan Nota Eibeschuetz’] Master, Teacher, and Rabbi, my father the Gaon [Jonathan Eibeschuetz].

The Pnei Yehoshua never said any such thing.

But it sure is an effective way of scaring people away from closer examination of what was really going on with the Frankist-Sabbatean movement headed up by Eybshutz at that time.

====

11. CONCERNING THE MOETZET GDOLAI HATORAH AND THE VAAD ARBA ARATZOT.

This is a very brief chapter, where R Antelmann talks about the decree of herem that was decreed by the moetzet gedolei haTorah in the USA, against the reform and conservative movements, in 1956.

Both the reform and conservative moments were began by known Frankist-Sabbteans.

He brings that psak din, and also more context about who these Sabbatean-Frankist-Reform-Conservative people really were, like this:

The Frankists, chassidim of Jacob Frank, used to transgress the very worst sins described in the Torah, as though doing this was a ‘mitzvah’, according to their own religion.

They prayed to their leaders as though they were a god, and believed that Shabtai Tzvi was the revelation of the Moshiach.

==

He also describes how R’ Chaim Rappoport led the excommunication of these Frankists in Brody in 5516 (1756), together with a loud blowing of shofars.

According to that writ of herem, it was forbidden to marry a Sabbatean, or to let them teach students, or to use them as sofer stams, amongst many other prohibitions established then.

At this point, a large section of the Sabbatean ‘cult’ transformed into the Frankists, with Jacob Frank at the head of the movement.

But another group of Sabbateans simply went ‘under cover’ in the orthodox Jewish community.

And in the last few chapters, that I will do in a separate post, R Antelmann traces some of their deleterious impact on the frum community – continuing into our days.

====

PART 3:

In this third and final part, the focus is on how Eybshutz and the Sabbatian-Frankists have warped today’s orthodox Jewish community.

Before I begin, let me tell you a story I heard approximately three hours ago.

It’s about a young chareidi boy, who was brutally raped by an older ‘chareidi’ man in the ‘chareidi’ community of Ramat Bet Shemesh in Israel, seven years ago.

Even the boy’s parents don’t know what happened to him.

They just think he ‘went crazy’, ‘got ADHD’, then started ‘acting out’ at yeshiva so he got kicked out, and finally got into drugs and went ‘off the derech’.

Really?

That boy was deeply traumatised by being abused by one of the evil monsters who live in our ‘frum’ communities all over the world, who continue to get away with destroying countless lives in this way because the whole system is geared to cover their crimes up.

====

Enough is enough!

How much longer are we going to pretend that this evil of rampant sexual abuse – an obvious hold-over from the Sabbatian-Frankist culture that has infiltrated all our major Jewish institution from the top down – doesn’t exist?

How much longer are we all just going to set here whistling, while this evil continues unchecked even, and perhaps especially, in the externally ‘frum’ world?

So, I’m devoting this particular post to all the unnamed, unheard, undefended victims of Sabbatian-Frankist abuse in the Jewish community, and particularly, the so-called chareidi world.

And believe me, there are a lot of them out there.

====

Now, let’s get back to the precis of R’ Marvin Antelmann’s book, Bekhor Satan.

(Click the links to read Part 1 and Part 2).

12. NETUREI KARTA PHILOSOPHY AND JONATHAN EIBESCHUTZ’ THOUGHT

R’ Antelmann explains that the ruins of the Churva Synagogue in the Old City, built by known Sabbatean Yehuda Chassid and his group of followers, was a holy place for Neturei Karta.

Yehuda Chassid and his group of Sabbatean ‘true believers’ moved to Eretz Israel in 1700 (in preparation for the ‘second coming’ being predicted for Shabtai Tzvi. ‘Second comings’ are a big thing for many of these false messiahs.)

R’ Antelmann explains that according to Zvi Hertz Graetz’s history, the beliefs of this group of Sabbatians was very similar to xtianity. But according to a letter brought in the book ‘Tradition’, written by R’ Yehezkel Kahana, people in Jerusalem were scared to publish this information, because they feared the retribution of the ‘extremists’.

Who are these ‘extremists’ who practise a Sabbatian theology that resembles xtianity?

R’ Antelmann identifies them as the ‘Shomrei HaIr.’

====

Translated snippet:

“After the death of Yehuda Chassid in October 1700…his movement of ‘believers’, after a few years had passed, started to embrace Christianity.

The ideas that characterise this anti-Zionist cult are connected to Jonathan Eybshutz.

====

R Antelmann then brings a passage from Gershom Scholem’s work, where he describes how most of the Shadarim – the ‘messengers’ and shlichim that went on journeys on behalf of the community in Jerusalem, were actually Sabbatians.

As part of their travels, these Sabbatian ‘Chachamim’ would also serve as messengers between the ‘known’ Sabbatians, and those who remained secretly embedded within the Jewish community, and would also act as a conduit for the secret Sabbatian writings.

Scholem writes that the radically ‘anti’ Eretz Israel stance of this group of xtianised-Sabbatians was identified by R Yakov Emden, in his book Edot B’Yaakov (page 44), as coming from Jonathan Eybshutz’s own mouth, in relation to the passuk about ascending to Eretz Yisrael, that reads:

Not with strength and not with force, but rather with My spirit.

In his drasha given on Shabbos Chanuka, Parshat Mikeitz, Eybshutz writes:

“Because Moshiach will not do signs and wonders and make war with the enemies of Israel, and gather the exiles, and return Israel to its land. Rather, amongst the nations will be found chanina (grace?) [for the Jewish people], through the great wisdom of the Melech Moshiach.”

Ed. note: Eybshutz had a habit of switching what our Sages said for the exact opposite. He did this many, many times, including when he censored and rewrote large parts of the Talmud in Prague, in conjunction with the Jesuit Father Franciscus Haselbauer.

Again, Eybshutz didn’t just take words OUT of the Talmud, he actively rewrote it, to present his warped ideas in a ‘seamless’ way that made it appear to the reader as though they were part of the original text.

More on that another time.

====

Rav Antelmann then brings an excerpt of the Neturei Karta writings published under the title ‘Ahavat Yonatan’.

These writings appear to be based on the Neturei Karta understanding of some of Jonathan Eibshutz’s lesson.

Here’s a translated snippet:

“If you provoke and awaken the ‘love’ against Kibbutz Israel (i.e. going to Israel), and if everyone learns together to go to Jerusalem and all the nations agree – even in this case, as if it’s His will to go there, chalila, (God forbid that you should go) – because the end of the exile is hidden. And maybe, this is not the real time, rather it is just an et ratzon, for its own sake.

And today or tomorrow, they will sin, and they will be forced into exile one more time. And the next time will be worse than the first time. Therefore, the request is made to not go, until she will want. That is to say, until the time when all the world will be filled with knowledge, and from then on, the One who is above everything promised that there will be no-one missing from the nation of Israel at all.

And this is the true time, that it should come speedily in our days.

And therefore he said [the passage about coming out from Mevasseret with the feminine declention]. And from here it’s hinted to you….that your God will come by Himself, and redeem you, etc.

====

Rav Antelmann next brings a lengthy passage from the Or Sameach to refute these ideas.

I’m not going to translate that here, because the main point is that Neturei Karta revered Jonathan Eibshutz; apparently had very strong links to the Sabbateans that moved to Eretz Yisrael under Yehuda HaChassid, and went to great lengths to ‘defend’ Eybshutz’s reputation, posthumously, against academics like Gershom Scholem.

====

13. REGARDING THE BOOK KAVANOT TEKIYOT SHOFAR

In this chapter, R’ Antelmann states that many of the ‘yehi ratzon’ prayers that are found in many commonly-used siddurim – including the ‘Kol Bo’, and those put out by Artscroll – were written by Sabbateans, with Sabbatean intentions (kavanot).

And the main Sabbatean who initially wrote many of these prayers is none other than ‘Nathan of Gaza’, Shabtai Tzvi’s main prophet and cheerleader.

He bases this on the book written by David Kahana called: Toldot HaMekubalim HaShabtim ve’HaChassidim (‘The Generations of the Sabbatean and Chassidic Kabbalists’, p150.)

Translated excerpt:

“And with his great cunning, Nathan from Gaza succeeded in ensnaring many of our brothers, Bnei Yisrael, and up until today, there are found printed in many machsorim and siddorim the prayers ‘yehi ratzon’ and most of the ‘Ribono shel olam’ [prayers].

And they are copied letter-by-letter from the book Chemdat HaYamim, and not a person puts it in his heart to find out who is the person that put these things out….” 

====

Ed. note:

Just to make it clear, that I am sharing quotations from R’ Antelmann’s book here. I don’t know which ‘yehi ratzon’ and ‘Ribonu shel olam’ prayers the statement above is referring to, specifically.

And in our days, many other similar prayers have been been written by people other than Nathan of Gaza. Each person should do his own birur.

====

Rav Antelmann then brings a passage from the Kol Bo machsor (screenshotted below) and says the following about it:

“The Sabbatean-Frankists showed that they greatly succeeded to ‘infiltrate’ Yeshu HaNotzri – or so to speak, ‘Yeshua Sar HaPanim’ – within [?] of the machsor for the Yomim Noraim, in order to make a connection with avoda zara at this holiest time – the blowing of the Shofar….

…And so, the idea behind this ‘yehi ratzon’ prayer is that Hashem should forgive Yeshu HaNotzri, and should give him [i.e. Yoshki] the job of being the ‘Sar HaPanim’, instead of the Angel Metatron.”

====

R’ Antelmann then brings a list of rabbis who have outlawed the yehi ratzon prayers, because of their Sabbatean connections.

The list includes the Nodah b’Yehudah, the Minchat Eliezer, R’ Eliezer Fleckeles – and of course, R’ Yaakov Emden.

He thing brings a list of further prayers that he says were written with the same heretical Sabbatean intentions, as listed by David Kahane, mentioned above.

Here’s a screenshot of the Hebrew:

 

====

14: HOW TO DESTROY JUDAISM WITH EXTRA HUMROT (STRINGENCIES)

The last chapter in ‘Bekhor Satan’ deals with the tricky subject of how part of the Sabbatean project to destroy Judaism from within revolved around trying to make orthodox Jewish observance so ‘hard’ and stringent, day-to-day, that many people would become disheartened and turn away from yiddishkeit.

R’ Antelmann explains that turning super-strict ‘humrot’ into ‘halachas’ is a very old trick, and that it’s not for nothing that Chazal taught that it’s forbidden to take away anything from the halacha – and also forbidden to add anything.

He then refers to Rashi’s teaching on Parshat Bereishit where he explains how the Primordial Snake was the first to turn a ‘humra‘ into a ‘halacha‘ – with terrible consequences for mankind.

[If you don’t already know, the snake told Chava that it was also forbidden to touch the Tree of Knowledge of Good and Evil, and when Chava saw she didn’t die from touching it, then she was easily persuaded that she could also eat from the tree, too, without dying.]

====

R’ Antelmann then says:

“Jonathan Eybshutz’s mussar sichot (moral teachings) take this path. In his book ‘Ya’arot Dvash’ there are a lot of moral teachings that he gave over the 10 days of repentance, in the communities where he served as a rabbi.”

The two examples R Antelmann brings from ‘Ya’arot Dvash’ involve Eybshutz forbidding women to wear wigs made from the hair of gentile women; and forbidding mixed dancing.

But then, Eybshutz found a solution for his rich Sabbatean friends who wanted to continue wearing these wigs: he paskened that it was permitted to make wigs from the hair of a Shabbos Goy.

====

Ed. note: These examples show just how fraught this whole topic is, and how complicated the birur.

I’ll bring more of my own opinions below, but I just wanted to share here that Rabbenu, Rebbe Nachman of Breslov, had a custom of dancing with his daughters at their marriages.

One daughter, Miriam, refused to dance with her father, Rebbe Nachman because her father-in-law was against ‘mixed dancing’.

Rabbenu later said that if Miriam had danced with him at her wedding, she would have merited to have descendants. As it was, she had one child who died young, before she herself died relatively young. Miriam is buried in a cave next to David Shlomo Eybshutz, in Tsfat.

====

R’ Antelmann continues:

“And so, the Sabbateans wanted to increase the things that were minorly ‘forbidden’, and to expand the number of humrot (stringencies), and to make them ‘big deals’, and to bring things from every source to make more humrot, until many of the Jewish people would despair of keeping the halacha, and come to view it as something [heavy?], and impossible to endure.

And finally, they succeeded in introducing a few ‘leaders’, that we continue to suffer from them until this day, to distance the people from the ways of the Torah and the guarding of the mitzvot, following in the same footsteps as the Primordial Snake.”

==

He continues:

“The ‘Chareidi-Sabbatean’ stereotype lives as we’ve described: he looks ‘chareidi’ from the outside, but inside, he’s full of lusts. This is the stereotype that Jonathan Eybshutz himself belongs to. They run to fill every position in the ‘official religious’ world, and to be the heads of religious institutions….

[He then brings two specific, named examples.]

“These people wear black garb, they have beards and payot, and it was their custom to get up for chatzot. And whoever would have seen these people, it would have been very hard for him to believe [who they really were].

“The psychological approach used by the Sabbateans was to always emphasise small things in Judaism, and to over-exaggerate their importance, so that the truly important things would ultimately fall….”

He goes on to say that while the Sabbateans were externally obsessing over all these small details that really didn’t matter so much, they made it an unspoken rule to ‘ignore’ any number of major aveirot, including committing incest and adultery, eating neveilot, performing abortions, breaking shabbat, thievery and deception etc – which were all never spoken about publically.

====

Ad kan.

====

And so, we make a full circle, and return to the story I heard a couple of weeks’ ago, firsthand, of a 13 year old boy who was violated by a ‘talmid chacham’ somewhere in Ramat Bet Shemesh – in the frummest-of-frum area.

It’s an area where there are constant threats of violence and intimidation from ‘modesty patrols.

An area where neighbors will gang up on your for daring to bring a pet – a source of tumah – into your home.

An area where the advice given is to kick those kids who want MP3 players – let alone smartphones – out of the house, and let them live on the street, even at very young ages.

In this bastion of humrot, where every emphasis is put upon keeping up appearances, and every effort is made to force families to conform to the strictest, harshest interpretations of the Torah – child rapists roam free.

====

That boy who was assaulted in Ramat Bat Shemesh a few years ago by a ‘talmid chacham’ never told his parents what had happened to him.

Instead, he went totally off the derech and started doing drugs to try and dull the pain and shame, while his parents started dragging him all over the place to one shrink, one counsellor, one rabbi after another.

In these communities that are so focussed on humrot and external appearances, these terrible crimes of rape, incest and pedophilia – the hallmarks of secret Sabbatean-Frankists for the last 350 years – are all covered up, and never spoken about.

But that needs to change.

====

While this concludes the precis of Bekhor Satan, I have a lot more information to share with you in future posts about Jonathan Eybshutz’s ancestors – and also, his descendants.

Many of whom are heading up large swathes of the ‘ultra orthodox’ Torah world, both on the Litvak and the Chassidic sides of the equation.

While it’s true that just being a descendant of an evil person doesn’t make you evil, it’s also true that abusive behavior, and mentally-ill habits tend to be passed down from father to child, over the generations – until someone has the courage to acknowledge the truth, and to make a clean break.

Eybshutz had relations with his own daughter; wrote books encouraging other Jews to perform acts of incest and adultery – and was an arch hypocrite, who perfected the role of playing the ‘big tzaddik’ externally, while indulging in the worst sins behind closed doors.

And his descendants are heading up large swathes of the ‘ultra orthodox’ Torah world, both on the Litvak and the Chassidic sides of the equation.

Can you see the problem?

====

So, stay tuned.

We will definitely be returning to this topic soon.

Because personally, I am not going to rest until all these child rapists in the frum community are publically called out for their evil actions, and all the countless lives they’ve ruined, and countless numbers they’ve ‘abused’ out of yiddishkeit, and justice is finally done.

Amen.

 

So, I was debating whether to get into this again.

Long story short, I saw THIS post, which starts off like this:

A story about the famous 18th-century Torah scholar, Rabbi Yonatan Eibeschutz as told by the Lubavitcher Rebbe:

Go read the whole thing for yourself, if you didn’t already. Point is, the whole premise of that story is a lie.

Here’s the first par:

Rabbi Yonatan was well respected by the king of Prague, and often advised him on matters of state.

Jealous of Rabbi Yonatan’s wisdom, members of the court began speaking ill of him to the king. Initially the king refused to believe them, but as time went on, the slander grew and grew until the king was forced to deal with it. An ardent fan of chicken fights, the king suggested a contest to resolve the matter once and for all.

==

There was no ‘King of Prague’ – Prague is a city, not a country.

In typical ‘chassidic Illuminati’ fashion, this story tries to persuade the reader that it’s based on some sort of historical reality, so that the reader takes it more seriously and believes that it’s true, whilst at the same time totally obscuring the real historical reality.

What was the real historical reality?

Bottom line, that Eybshutz was working for the Jesuit royal censors in Prague, to sneakily ‘rewrite the Gemara’ according to the Jesuits’ demands – and to do it in such a subtle way, that no-one would even know what had been removed or rewritten.

Particularly, but not only, concerning the passages re: Oto Ha Ish.

==

Eybshutz’s deceptively-edited Gemara caused such a kerfuffle that the Jewish leaders themselves, including R MOSHE HAGIZ actually asked for it to be banned… at a time when Gemaras were very expensive to print, and very hard to come by.

Hagiz also asked for Eybshutz to be excommunicated at this time, separate to the whole issue with him being a closet Sabbatean who was writing tracts that encouraged readers to start practising incest and pedophilia for ‘kabbalistic reasons’.

==

You can read more about Eybshutz’s ‘censored’ Gemara here:

https://onthemainline.blogspot.com/2011/01/r-jonathan-eybeschutz-censorer-of.html

==

Now, I had some very heavily-researched and historically sourced posts about Eybshutz up on the last blog, which I am finding hard to track down in my folders, for some reason.

Lucky for me, someone archived them on the Wayback machine, or at least, some of them.

Take a look at this:

https://web.archive.org/web/20220220121635/https://www.rivkalevy.com/two-faced/

And this:

https://web.archive.org/web/20220317055915/https://rivkalevy.com/jonathan-eybshutz-the-original-sin/

And I can’t find the one called ‘Bchor Satan’, but that was also an excellent post on who Eybshutz really was.

==

So, the question is, why continue to run ‘interference’ for a known Sabbatean, who we now know DID write Shabbatean ‘black magic’ amulets, DID write tracts encouraging readers to engage in all sorts of terrible immorality in the name of ‘kabbalistic tikkunim’, did work for the royal Jesuit censors, putting out a distorted version of the Talmud that was so bad David Oppenheimer and Moshe Hagiz paid a 10,000 gold coin bribe to get it ‘removed’, DID father the known Sabbatean ‘prophet’ Wolf Eybshutz, and also support him financially when he’d gone totally off the derech and was holding orgies in his lavish mansion decorated with all sorts of avoda zora…?

(These are just the headlines, there is so much more to be said about the pernicious, evil behaviour of Eybshutz.)

==

I’ll let you come to your own conclusions.

But Illuminati propaganda has effectively been working on the same lines for centuries.

I hope more of us start to catch it.

==

PS: This is also a useful post:

https://www.kotzkblog.com/2020/10/298-unimaginable-writings-of-r-yonatan.html

PPS: This is who was ruling over Prague (and many other places) at Eybshutz’s time:

Shiur from Shabbat Parshat Vayechi, 5786

So, there was one person called ‘Sissai’.

She jumped off the roof. Why did she jump from the roof? She simply committed suicide, jumped of the roof.

It appears, she was ‘Shuvu Banim’…

==

So, why did she jump off the roof? Bring Gemara Bava Batra.

The Gemara, on page 3, says that Herod killed all of the House of the Hasmoneans. And that only one girl remained, and she went up to the roof and she jumped, and said:

Whoever comes in the future and will say that he is from the House of the Hasmoneans – so he is a slave!

And this is also [in the] Gemara Kiddushin, page 70.

The Gemara says, all those who will say that they are from the House of the Hasmoneans – he is a slave.

Because Herod killed the whole House of the Hasmoneans, and nothing remained except for one girl, and she also jumped off the roof and died.

==

[The Rav is now referring to the Gemara Kiddushin, page 70, where it also talks about what was happening in Babylonia, in relation to slaves intermarrying with kohanim.]

So Shmuel [in the original, R Yehuda] got to Nehardea, and he expounded on this, and said that there are many [people in the Jewish community] here who are slaves.

So, they came to kill him with stones.

From this, we can show that they were ‘Shuvu Banim’. Because they lifted up gigantic stones to throw at Shmuel. So he said to them:

If you quieten down – OK, b’seder. But if not, I will pronounce upon you that you are all mamzerim![1]

==

They immediately dropped all their stones, and threw them into the river – they stopped-up the river with them.

==

Pashchor[2] had 400 slaves, or 40,000 slaves, and all of them married Kohanim.

They assimilated within the families of the Kohanim.

==

Why did this happen to the House of Hasmonean, that they were all annihilated?

The RAMBAN says, about our parsha:

Why was the whole House of the Hasmoneans annihilated? Because they took the malchut [kingship], and they weren’t from the House of David.

[The RAMBAN writes this about] the passuk “The scepter will not depart from Judah”[3]

• That the kingship could only be for someone who was from the House of David, and they were not from the House of David.

It was forbidden for them to take the malchut.

==

So, only someone from the House of David can take the kingship.

“The scepter will not depart from Judah.”

And so they were punished, that nothing would remain of the Hasmoneans, even though they were tzaddikim.

Because it was forbidden for them to be kings.

==

Translated from Shivivei Or, 440.

==

FOOTNOTES:

[1] In halacha, the status of ‘mamzer’, or bastard, does NOT apply to a child who, even if he is born out of wedlock, his parents would be halachically permitted to be married to each other. It only applies to a child produced by the type of union that is permanently forbidden, meaning the parents could never be married according to halacha. Also, the child of a Jewish mother and a non-Jewish father does not have the status of mamzer, even though a Jew and a non-Jew cannot be married halachically.

[2] In the original Hebrew spelt: פשחור.

[3] Bereishit, Parshat Vayechi, 49:10.

Baruch Hashem, I spent today hiking around Tel Arad with my husband and a bunch of other people.

The sun was shining, which after all the rain was very nice.

The wind was blowing.

The hills around Arad where sprouting green wheat, or green barley, it all looked not a little bit like North Wales.

==

I walked around today in nature for a few hours, and I just felt happy and ‘uncomplicated’.

Like my mind didn’t have to keep up with pedo politicians apparently playing 8-D chess, or worries about the Evils, and what they are trying to do next, or despair about the state of the world.

Out there, away from the little screen that is really obscuring so much for so many, and distorting so much more, the world is actually still pretty good.

Here in Israel, the world is good.

The sun is shining.

Tens of thousands of new homes are going up at a super-normal pace all over the country.

New roads are being built, or widened, particularly in Yosh (and particularly in the Shomron bit of Yosh.)

And I have realised the last few weeks, that living in permanently angry / fearful / worried / anxious / hysterical mode, which is where you get stuck so, so quickly, when you spend any time at all engaging with ‘online’, is playing into the Evils’ plan, more than anything else a person can do to destroy themselves, and their mental health, and their optimism.

Doing this only fills us all up with the despair that keeps us so far away from God.

==

The war is spiritual.

How you and me perceive ‘reality’ is what makes ‘reality’ real for us.

If we want to carry on squishing our souls into a tiny screen 4 x 6 inches, God is not going to stop us from doing that, because free choice is the only reason God made the world.

But, do you know how ‘great’ a human soul actually is?

A Jewish soul? What a person could really be accomplishing in the world, at the very least, for themselves and their own immediate families, if they would step out of the world of dimayon for a long while, and see how beautiful the world still is, outside?

==

I learnt a new term last week: Doom-scrolling.

That’s where you just flip form one thing to the next, trying to inflate your innate fearfulness / anger / anxiety/ worry even more, by feeding your yetzer all kinds of imaginary nonsense about ‘what is going to happen’.

Of course, there are bad gezeirot in the world, sadly, because so many people, so many Jews, are still very far away from their tachlis, the real reason they are down here in the first place.

I.E. to work on overcoming our bad middot, and to get to know Hashem, mamash, as a real proposition in our lives.

In the meantime, there are harsh gezeirot, and no-one is denying it.

==

But do you know what a real Jewish response is to ‘harsh gezeirot’?

It’s to know that we are ‘above the stars’, and that we can have a personal conversation with the Creator of the world at any moment, and ask Him to please sweeten that harsh decree, and to show us what we personally need to change and fix, to feel happier trying to serve Him, in this lowly world.

Nothing is ‘fixed’, everything is a movable feast, and God is just waiting for more of us to stop ‘doom-scrolling’ and instead to spend at least a 100th of that time actually talking to God, about getting the world fixed.

==

Rebbe Nachman teaches that if you see something ‘lacking’ in the world, you should pray about it.

That’s the whole frigging point!

That’s how we really partner with Hashem in rectifying creation, tachlis, the whole job we were sent down here to do.

==

Step out of the screen, lock the phone away for a few hours, turn off the computer, go and live some life, some real life, outside that 4 x 6 little space, where all fears and bad middot are magnified, and the Awesomeness of God, and His world, are hidden.

Life is too short, to spend it arguing with morons online.

Life is too short, to keep filling our heads with half-baked ‘theories’ and pernicious influences, or much worse, coming from people who are not at all close to being authentically holy and good individuals.

If you live in Israel, there are so many beautiful sites to see, and you don’t have to deal with yucky weather, for the most part, and can find a kosher sandwich anywhere you care to go.

If you don’t drive, take the train – it works fantastic and is pretty cheap.

Take a walk in the park.

Sit on a bench by the sea and inhale some of that clean air.

==

Make some time for your soul again, and start to feel how much happier and relaxed and optimistic you become, when you step out the 4 x 6 prison, and stop the ‘pursuit of knowledge for its own sake’ that is coming straight from the Primordial Snake.

Your soul will thank you for it.

Your perspective will start to change.

Your mood will start to lift.

And you’ll start to remember about that beautiful ‘real world’ that didn’t go anywhere, after all.

And is just waiting for us all to put down the screen, step out of the ‘illusion’ – and start to live a good, contented and ‘real’ life again, where we can see God’s hand in every aspect of our life.