H. Podhajce as a Center for Sabbateanism in Galicia

Podhajce in the region of Sabbatean influence. – It became a nest of the Sabbatean sect after the Turkish conquest. – The visit of the preacher Chaim Malach to Podhajce. –The battle of Yaakov Emden with the Sabbateans of Podhajce. – The preacher Rabbi Yisachar of Podhajce is suspected of Sabbateanism. – The influence in Podhajce of Elisha Schorr, the Sabbatean from Rohatyn.

During the days of the Movement of Shabtai Tzvi, Sabbateanism spread in a significant fashion throughout the southeastern region of Reisin, and found supporters also among the circles of rabbis and scholars. The faith in Shabtai Tzvi penetrated here primarily from the Turkish Jews who settled in Podolia and Reisin during the time of the Ottoman conquest. They succeeded in spreading this faith among the Jews of those regions. This movement, along with the Frankist movement that followed, did not by-pass Podhajce. According to Rabbi Yaakov Emden (Yaavetz), who conducted a strong battle orally and in writing against Sabbateanism during the middle of the 18^th century, Podhajce was known as a nest of believers in Shabtai Tzvi. One should not be surprised about this, for from a geographical perspective, Podhajce was located in the region of Sabbatean influence along with the cities of Horodenka, Glinyani, Nadworna, Tysmienica, Rohatyn, Buczacz, Komarno, Zbaraz, Zolochev, and Kamiunka – all of which were known as bastions of Sabbateanism.^[21]

The bitter disappointment that came with the conversion of Shabtai Tzvi did not put an end to the Sabbatean movement. After the death of Shabtai Tzvi (1676) the belief that the soul of the Messiah is imprisoned in the husks^{21} and will reappear as the redeemer of Israel spread among his supporters. The Sabbateans broke up into various factions. The successor of Shabtai Tzvi, Yaakov Krido and his son Brechia, accepted the Islamic faith openly, and simultaneously maintained their Sabbateanism. They created a unique sect called “Donma” that blended Islam with the faith of the Messiaship of Shabtai Tzvi, and continued to exist through time. The ideologue of Sabbateanism was Michael Avraham Cardozo (died in 1680), a Marrano who became an enthusiastic Sabbatean. He wandered through various lands and preached that Israel should wait for the deeds of Shabtai Tzvi, about whom Isaiah prophesied “and he is counted among the sinners” (Isaiah 53). Therefore, the Sabbateans must become converts like their Messiah. The Sabbateans permitted themselves to engage in acts of lewdness, and saw such as deeds of holiness that hasten the coming of the Messiah.

The contact with the Jews of Turkey, most of whom were Sabbateans, assisted the spread of Sabbateanism throughout Ashkenazic Jewry of Podolia, and when

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the contact between Podolia and Lvov was restored in the wake of the peaceful seer of Karlovitz (1699), this movement set up roots also in Lvov and its environs.

In Podhajce as well, there was a significant group of Sabbateans, who at first worked underground so as not to arouse anybody's suspicion. They remained in contact with the emissaries of Shabtai Tzvi, at first with Chaim Malach, a native of Poland who went to Turkey at the end of the 17^th century to join Shabtai Tzvi. He arrived through Vienna to Poland in the year 5460 with the aim of strengthening the faith in Shabtai Tzvi. During this visit, he traveled around Reisin in particular, since he knew that Sabbateanism had already taken hold there, and had won over a recognizable number of followers. He toured Zolkova, Horodenka, Podhajce and Buczacz, and won over followers to Sabbateanism through his sermons^[22].

After the failure of the Hassidim who made aliya headed by Rabbi Yehuda Hassid of Siedlice, Chaim Malach came to Poland for the second time in the year 5475. However, this time, the Chacham Tzvi warned his brother Rabbi Shaul, who was the head of the rabbinical court of the community of Krakow, about this sect, and especially about the “evil angel” Chaim Malach^[23]. After Malach left Reisin, the Sabbateans of Podhajce maintained contact with Moshe Meir of Kamiunka – one of the most important propagandists of Sabbateanism in Poland, with his brother-in-law Fishel (Feivel) of Zolechov, and with the preacher Rabbi Yisachar of Podhajce. We can surmise that they were also in contact with the well-known Sabbatean of Zolkova, Yitzchak Keidaner.

Rabbi Yaakov Emden relates that the Sabbatean emissaries sometimes presented themselves as peddlers who circulate between towns, but they mainly presented themselves as preachers and remonstrators. The people of that generation tell about their means of propaganda, that they knew how to attract the hearts of simple people by giving lectures in homiletics, such as from Ein Yaakov. Through questions and explanations of the confusing legends, they slowly turned the naïve hearts toward their secrets with “smooth language”, they began to show them hints of Shabtai Tzvi in Midrashim and the Zohar, until they had instilled the “belief” in their hearts. In 1713, Rabbi Naftali Cohen writes regarding the Sabbateans that they have special ceremonies on the Sabbath, they sing songs based on Shabtai Tzvi, and they take a picture of Shabtai out of their bosoms during dances, and hung and kiss it – things that are similar to what is told about the customs of Chaim Malach and his sect in Jerusalem. Rabbi Naftali accuses them of speaking pleasantly to people and drawing them into their apostasy.

Rabbi Yaakov Emden specifies the names of those who follow the new path. He says, “These are the names of the head of the accursed sect in Poland, in places where they are scattered: Zolkova, Podhajce, Rohatyn, and Grodok.” Perhaps Podhajce was better known to him than the other places, for his son served as the rabbi there before he moved to London, and he told his father everything that he knew about Podhajce. The writings of Rabbi Yaakov Emden are full of accusations against those places. However, the names repeat themselves in the lists of the Frankists. Some of these cities preserved the tradition of their Sabbatean groups until the Nazi Holocaust^[24].

The Podhajce natives who Yaakov Emden castigated “the entire autumn” included the preacher Rabbi Yisachar “who is considered by them to be a great and pious man”. Regarding him, he states that after difficulties that arose in Podhajce, this preacher went to the Domna in Salonika, and after a while he was one of the rabbis of Jacob Frank, who showed him many antinomist hints in “old books”. For what reason did the anger of the zealous Emden lash out against the “preacher” of Podhajce? He was one of the children of Rabbi Yaakov Yehoshua, the author of “Pnei Yehoshua”, (1681-1756) who was chosen in 1718, after the death of the Chacham Tzvi, as the rabbi of Lvov and its region. He was one of his companions who fought with him against Rabbi Yonatan Eibeshitz. However, Rabbi Yaakov Yehoshua was not lacking for “troubles” despite his brilliance in Torah, for a short time after he was chosen as the rabbi of Lvov, one of the mighty parnassim of Lvov attempted to place his son-in-law on the rabbinical seat after Rabbi Yaakov Yehoshua's contract expired. After he left Lvov, he moved to Buczacz, the place of residence of his in-law Rabbi Aryeh Leib, who was at the time the head of the community of Buczacz. He was wealthy, and also a Torah scholar, and was nicknamed by the people “Reb Leibish the head of the state”. Shifra, the daughter of Rabbi Aryeh Leibish was married to the son of Rabbi Yaakov Yehoshua, that is Rabbi Yisachar, the head of the rabbinical court of Podhajce. It seems that politics and zealously went hand in hand here, and the brilliance of the people who were hurt by their hand was not taken into account^[25].

I. The Two “Baalei Shem” of Podhajce.^{22}

Aside from great rabbis and Torah geniuses who conducted their work in the community of Podhajce, there were also two Baalei Shem, who busied themselves with the writing of amulets based on Holy names. Baalei Shem went through many incarnations through the generations. In the 17^th and 18^th centuries, there were also many Baalei Shem who were not scholars at all Their true or apparent power was in the healing of the sick, and that is what attracted the attention of the community on frequent occasions. This was an intermixture of a practical Kabbalist who works through prayers, amulets and oaths; and a popular physician who was familiar with potions made from animals, plants and inanimate objects. The two Baalei Shem who are discussed here were natives of Podhajce, who were raised and educated in the spirit of Torah and tradition. Due to the tribulations of the times and various other factors, they were forced to wander afar to find a place for their activities outside the country. Both of them lived during the same era, and both were involved to some degree in the Sabbatean movement that had set itself up in Podhajce as well. Both of them are mentioned in the books of the zealous Rabbi Yaakov Emden, who apparently was familiar with all of the Jewish communities in various countries and cities. In general, the name Podhajce appears in almost all of the books of that era, which is proof that this city played an important role in

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Jewish life. The dispute between Rabbi Yonatan Eibeshitz and Rabbi Yaakov Emden did not by-pass it.

These two Baalei Shem were born in Podhajce and lived there for a certain period. We have no information regarding their way of life there. Despite this, we are not exempt from presenting here the few details about them, gleaned from various books. From this, it is possible to learn as well about Jewish Podhajce of that era.

a) Rabbi Shmuel Yaakov Falk – “”Doctor Falk”, the Baal Shem from London

There were three main stops in Falk's long life. His native city of Podhajce, Furth Germany, and London, England. He lived from 5468-5542 (1708-1782). We do not know for how many years he lived in Podhajce, and why he left it to move to Furth. We only know that he arrived in London in 1742, when he was 34 years old, and lived there for 40 years until his death. He resided permanently in London, with the exception of visits to Paris that were related to his work.

According to the inscription on his tombstone in London, he was “the son of Rafael the Sephardi”. This does not mean that his origins were from the Jews of Spain or Portugal , but rather that he belonged to the new Hassidic movement that worshiped in “Sephardic style” (Nusach Sephard). His family name was Falk. This was a family of illustrious rabbis who gave honor to the name. The renowned Gaon Rabbi Yehoshua the author of “Pnai Yehoshua” bore this name, as well as the famous decisor of Jewish law, Rabbi Yehoshua the son of Alexander HaKohen, who was known by the acronym of Sema on account of his book “Sefer Meirat Einayim”. It would seem that our Baal Shem is related to this family. His appellation of “Baal Shem” (given to him by himself or by others) brought with it a halo of awe and honor. He was a Kabbalist and mystic, and was revered by many of his generation. The reason for this reverence was his activities as a wonder worker, at which he was apparently quite successful.

There are almost no details about his activities in Podhajce, just as there are few details about the events of his life. Such information is available from articles in various books that appeared in our generation (such as “Maagal Tzvi” by the Chida – Rabbi Chaim Yosef David Azulai); books of disputation by the zealous Rabbi Yaakov Emden, especially the books: Hitavkut, Gat Derucha, and Shevirat Luchot Haaven; the diary that the Baal Shem left after him, that is now found in the library of the Beis Midrash of the United Synagogues of London.

The years that Falk lived in Podhajce began at a time when various movements and cults of misleaders and the mislead, Kabbalists and Baalei Shem, false prophets, Sabbateans and Frankists, Hassidim and Frankists, Hassidim and Misnagdim. All of these laid fertile ground for the activities of Baalei Shem and miracle workers. One of the factions that arose during that era was that of Yehuda Hassid, who wished to hasten the coming of the Messiah by fasts and suffering. He and his friends left Poland in 1700 to go to Jerusalem. During their travels, they passed through Furth, Germany, via the Tyrol and Venice. Nobody knows who inspired Falk to establish his residence in Furth. Perhaps he wished to wait for his teacher Yehuda Hassid, and to go to the Land of Israel, and only by chance remained in Furth. We only know that Falk's mother also came to Furth, where she died and was buried. After some years, a monument was erected on her grave by order of her son. It is also known that Falk sent various sums of money to the community of Furth, and he left it a significant sum of money in his will. All of this was apparently in recognition of the assistance that the community granted to his mother.

Details about the activities of “Doctor Falk” in Germany are brought down in the letters of Archenholtz^[26]. He tells that a noblewoman by the name of Daharnatzov relates in her memoirs about “unbelievable wonders” that were performed by Falk in the presence of several men of wonders. In Archenholtz' opinion, it is possible that these wonders succeeded because of Falk's special knowledge of chemistry. During one of his travels, the mysterious doctor came to Westphalia, and the government of that land became angry because he refused to reveal hidden treasuries. They sentenced him to death by burning, as a wizard. He fled to London (in 1742) in order to save himself, and lived there for forty years, until his death. The story of his flight to London is also mentioned in the writings of Rabbi Yaakov Emden, who states among everything else that Falk married a woman with a lame limb while he was living in Germany. We do not have full faith in this information, since Rabbi Yaakov Emden was always prepared to believe any bad report about those who were suspect in his eyes. Falk had no children, and apparently he adopted a child by the name of Gavriel.

The era of London was the longest era in Falk's life. He was received nicely when he arrived there, just as other refugees were received nicely when they arrived in that city, without being excessively interrogated about their past and their deeds. It would seem that Falk continued to work in the “hidden matters” there as in Westphalia, albeit in a more cautious manner. He gained a following of those who had faith in him on account of his works of wonder, of people who saw these works as supernatural. Among the wonders that were told of him was his ability to light a small lantern that would burn for several weeks without fuel. When there was a need for coal, he would only have to whisper a Kabbalistic incantation, and clumps of coal would slide obediently into the cellar of his house. Table utensils that had been pawned would find their way back to the closet, against all the laws of nature. When a fire threatened to destroy the Great Synagogue of London – they tell of him – he stopped the progress of the fire by writing four Hebrew letters on the doorway of the synagogue.

Word of such events spread quickly among

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people. Here, we find the same close relation with high people. Archenholtz mentions the name of a royal prince, who, during the course of his search for the philosopher's stone, turned to Dr. Falk, who refused to receive him. The Chida (Rabbi Chaim Yosef David Azulai) mentions in his book “Maagal Tov” (page 136) in which he described his travels . When he visited Paris in the year 1778, he met with the nobleman De Suma and the noblewoman De Krona, who saved several Jews from the claws of the Spanish Inquisition. She hinted to Rabbi Azulai that the Baal Shem of London taught her practical Kabbalah. This exposure angered the honorable scholar, who surmised that Falk maintained close relations with the strange nobleman Baron Theodore De Neuhauf, when he headed the Corsican revolutionaries against the Ginoazes who crowned the king. After he was expelled, he settled in London in 1749. The displaced king strengthened himself with the hope of restoring his fortune by finding treasures that were buried in the depths of the ocean. For assistance in this endeavor, he turned to an elderly Jew who visited him during the time he was in jail. (The rabbi identifies him as the Baal Shem we are now discussing.) Falk also mentions the mysterious meeting with Prince Chortoriski (apparently Adam Chortoriski, 1734-1823), the ruler of Podolia; as well as with a person by the name of Immanuel whom he describes as a “servant of the king of France” (Louis XVI. Similarly, it seems that the Baal Shem gave an amulet ring to the Duke of Orleans, with the aim of assuring him the royal crown. It is told that this ring was sent by Phillip Egalita prior to executing a Jewess named Juliet Gosho, who sent it to her son, Baron De Charter, who was later on crowned as King Louis Phillip. Prior to his death, the king bequeathed the ring to the nobleman De Paris, and it is surmised that today, it can be found in the Satuv house in Svikenheim. Similarly, our Baal Shem was not hidden from the eyes of the well-known Jewish philosopher Shlomo Maimon, whose autobiography (published by Lageblum, Tel Aviv) tells that in the midst of a Kabbalistic discussion, he was told that there was a G-dly man who has lived in London for a few years and works wonders with the power of the Kabbalah. Maimon doubts this, but those with whom he discussed promise him that they saw with their own eyes that this Baal Shem lives in Graphenhagen. He returned an answer to them in philosophical style, stating that he does not doubt at all the truth of their stories, but it is possible that they had not checked into the matter carefully enough, and they relate to what their eyes see as with any practical matter.

In a letter of one of his friends, Zusman Sachnovitz, it is stated regarding Falk: “His house is lit by silver candlesticks on the wall, along with a central candelabrum with eight sticks, made of pure silver. Even though it could only hold enough fuel for one day and one night – it continued burning for three weeks. On one occasion, he remained in his home isolated for six weeks, without food or water. At the end of six weeks, when ten men gathered together and came to him, the found him sitting at his work chair, wearing a gold turban and a gold chain around his neck with holy names etched onto it. In truth, this man was unique in his generation with his knowledge of holy mysteries. I cannot relate about all the wonders that he performed. I offer gratitude that I am numbered among those who dwell in his shadow.” It is possible that all of the festive and coquettish behavior of Falk was performed to make an impression upon his visitors and to instill in them faith in his works, from which he earned a great deal of money^[27].

Zusman's letter reached Rabbi Yaakov Emden, who felt it proper to express his opinion about Falk in the following language: “Regarding Falk – everyone knows his machinations and foolishness. I have never seen him: however many people have told me that he comes from Poland, and he attempts to know all the secrets of practical Kabbalah, through which he is able to expose hidden treasuries. This matter led him to confusion when he was in the state of Westphalia, and the local authorities wanted to burn him alive as a wizard and sorcerer, however he fled to England. He even married a woman in Westphalia, a woman whose behavior aroused many complaints. Then he went to London. There he found many supporters, especially among the middle class. Several wealthy Christians also placed their faith in him, asking them to expose treasures in the sea and on land. He succeeded in tricking the owners of wealthy ships, upon whom he wasted much money. Now he is poor and impoverished. Thanks to these machinations, he rose to a life of wealth and comfort. However, he spent a great deal of money on foolishness in order to ensure that he had a good name, until he was sometimes forced to borrow money from businessmen. Despite all this, it seems that he is a boor and an ignoramus. He presented himself as a Kabbalist. However, all that he wrote and spoke about was nothing but foolishness, which is not understandable to anyone. Nevertheless, as long as Falk did not attempt to mislead the people, I did not pay attention to him and his bad behavior. When his household administrator Zusman began to conduct propaganda on his behalf, I found it necessary to expose his face.” These are the words of accusation that Rabbi Yaakov Emden issued against Falk, and require no interpretation. However, there is no accusation of Sabbateanism, and even Zusman's letter has no hint of such^[28].

The important bankers Aharon Goldschmid and his son Gershon were among Dr. Falk's friends. They gave him appropriate advice regarding his business. He became wealthy during his last two decades of life. He lived in a tavern in the Wolkloz Quarter, where he set up a synagogue that was served by two cantors. We find him using vehicles for transportation. He loved books, and in the diary that he left behind, we find lists of books for the study of grammar, philosophy, and polemics. He maintained contact with the chief rabbi Rabbi David Tavli (the son of Shlomo Zalman HaKohen Schiff), and the rabbi of the New Synagogue, Rabbi Moshe Meyers. He was

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well accepted by the masses, and paid great attention to the doing of good deeds. He died on April 17^th, 1782 and was buried the next day in the cemetery on Glubb St. The inscription on his gravestone notes that during his forty year sojourn in London, he observed Torah and commandments, and distributed all of his wealth to charity. The image of the Baal Shem that remained after him, is portrayed by someone from his generation as follows: “When he walked outside, he was covered with a flowery cloak, blending in a surprising manner with his long, white beard, and the appearance of his noble face.”^[29]

In summary, it should be stated that this Podhajce native spread the fame of his city throughout the capitals of Europe. The Baal Shem of London was a known person in London and outside of it, and the name of Podhajce was precious to him throughout his life.

b) The Baal Shem and Kabbalist Rabbi Moshe David of Podhajce

The renowned Kabbalist Rabbi Moshe David of Podhajce was of the same generation of Dr. Falk the Baal Shem of London. He was born in Podhajce and lived there for a number of years as an honorable Kabbalist and Baal Shem. It would seem that he had many followers in the city, for Zusman Sachnovitz, who found him in London, describes him as follows: “He was famous in the state of Wolhyn, he was the Kabbalist, renowned man of G-d, our rabbi and teacher Rabbi Moshe David, may G-d preserve him, who is called Rabbi Moshe David the Baal Shem from the holy community of Podhajce”^[30]. It is further written there: “The renowned Rabbi Moshe David, may G-d preserve him, is an elderly, great Kabbalist, who formerly used to live in the community of Podhajce, and became known there as a Baal Shem”^[31]. This honorary appellation is not given to just any person. This testifies that the bearer was renowned in his deeds and his Kabalistic knowledge. He first became known as a Baal Shem in eastern Poland.

We know almost nothing about the history of Rabbi Moshe David the son of Tzvi in his birthplace of Podhajce. His name, Rabbi Moshe David of Podhajce, indicates that this city was his place of residence for a certain period of time. We learn from one of his sermons that he was born in 5466 (1706). We do not know what were his deeds in this city, on account of which he was persecuted, excommunicated and expelled. He would certainly have had friends and relatives there without us hearing anything about him. The information about his actions would have come to us from his opponents and enemies, particularly from the time that he lived in the Land of Germany. The information is sufficiently detailed but quite one sided. Only echoes come to us from the time that he lived in Altona, after he came into the field of interest of Rabbi Yaakov Emden and other zealots on account of his close contact with Rabbi Yonatan Eibeshitz and his son Wolf. There is no doubt that were it not for the stubborn persistence of Emden in his war against the Sabbateans, we would not even have known the name of this Kabbalist, as he is called in his description: “The Baal Shem and Sabbatean Rabbi Moshe David of Podhajce”^[32].

It would seem that Rabbi Moshe David of Podhajce is not numbered among the leading Sabbateans, for he was lacking their vivid imagination and strength of expression. He did not represent the generation of the creators of the Sabbatean tradition, but rather the generation of the weakening. He did not appear as a personality who imprinted the seal of Sabbateanism, and perhaps this is why his life is characteristic of the life of other persecuted Sabbateans. The complexity of his doctrine is characteristic of the complexity of the third generation of Sabbateans^[33].

Rabbi Moshe David understood very well why he was being persecuted. He knew that his persecutors approached him with the idea of “all of Israel is responsible for each other”. Since he did not contemplate separating from the community of Israel, he stood up against the principle of general responsibility, and claimed the rights to his personal belief. “What does it concern them whether or not I believe in Shabtai Tzvi” – Moshe David called out to his persecutors – “You are not responsible for me, and you will not be called upon to pass judgement. It is enough that you look after yourselves. If it is within your power, do not permit me to enter the Garden of Eden. However here on earth, leave me alone, for you and I are alike”. These words reveal to us what was in the heart of this believer who was persecuted on account of his belief. He was not the only one who thought like this – that a Jew is allowed to believe in Shabtai Tzvi provided that he observes all of the commandments. Thus did he distance matters of faith from the hearts of those who trust in flesh and blood.

Why did he leave Podhajce? We have no details about this. Apparently, the hand of his oppressors and opponents brought him to this. He did not bid farewell to Poland after he left Podhajce, but rather moved to other places. It would seem that he wandered from place to place, wrote amulets, and did wonders, apparently earning his livelihood in this manner. Emden relates that in Rogoza, in the Posen region, the court of law exposed the content of his amulets, and he was expelled from town on a wagon filled with dung. He was also expelled from Lissa (also in the Posen region), apparently at the same period of time. Rabbi Yaakov Emden apparently exaggerates when he states that “he was exiled and expelled from the entire Land of Poland”. However, there is no doubt that he was indeed expelled from various places. It is stated in a different place that in Rogoza, he distributed amulets “that contained pleas for help”. He was forced to leave the city on account of the cholera epidemic that broke out. From there he moved to Lissa and to other places.

We have sufficiently detailed information on the history of Rabbi Moshe David only from the time that he lived in Germany. He came to Fiurda in the year 5518 (1768). Various sources tell of his deeds there, such as the letter of Rabbi David Strauss, the head of the rabbinical court of Fiurda,to Rabbi Asher Enzel, the head of the rabbinical court of Grabfeld; and the letter of one of the administrators of the community of Fiurda, Rabbi Yaakov Falk, to the administrators of the community of Altona. An important addendum to these two aforementioned sources is found in the letter of Rabbi Asher Enzel, the head of the rabbinical court of Grabfeld, to Dr. Strauss, in which he writes that “the man that is referred to as the Baal Shem, named

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our rabbi and teacher Rabbi David the son of Rabbi Tzvi who lived in your important encampment (that is Fiurda) for three months and left there with a good and great name”. Independent sources tell of the events of Rabbi Moshe David after he left Fiurda. They related that Rabbi Moshe David traveled from village to village and from place to place after leaving Fiurda. From the letter of the aforementioned head of the rabbinical court of Grabfeld, it is possible to see that Rabbi Moshe David revealed secrets from “mystical wisdom” also in Grabfeld, and with his harsh words with which he disparaged the scholars of the revealed Torah, he aroused suspicion in the heart of the head of the rabbinical court, who ordered that his books and writings be examined^[34].

The majority of information that remains about Rabbi Moshe David comes from the period of time that he spent in Altona. He first arrived in Altona in the year 5519. He also visited London that year. Rabbi Yaakov Emden surmises that he went to London because he “found no rest” in Altona, and in order to “befriend his likeness”, that is Shmuel Falk the Baal Shem of London. Several details regarding the visit of Rabbi Moshe David in London are found in the letter of Eliezer Zusman Sachnovitz^[35]. He tells that Rabbi Moshe David resided in the home of Shmuel Falk and participated in his magic. Rabbi Shmuel Falk wrote an interpretation of his secrets for him. Rabbi Moshe David wrote a detailed letter to Rabbi Yonatan Eibeshitz on the matter of Shmuel Falk “and told of the great wonders and wonders of the man, that is the holy man who is a man and not a man, and with the purity of his tongue he said such and such, that leader of leaders, that great man, about whom is hinted in rectifications 69, 106, 71, and 74, and about whom Rabbi Shimon Bar Yochai said pure words about the secrets that were revealed, as is said: and he will give strength to his king and raise up the horn of his Messiah”. Rabbi Yaakov Emden relates that Rabbi Moshe David was expelled from London in disgrace, but he brings no proof to his words, which are not corroborated in any other source.

Rabbi Moshe David was received honorably in Altona by Rabbi Yonatan Eibeshitz, who brought him close and tended to all his needs. From various documents brought down in various books, it is proven without doubt that Rabbi Moshe David was active in Altona as a teacher among the Sabbateans, and as a preacher among the non-believers. “His net was spread” among a very wide circle. It is natural that his closeness to Rabbi Yaakov Eibeshitz and his son Wolf – who appeared in Altona at that time with his full splendor of wealth – made him into an attractive personality. His discussions and sermons were especially liable to arouse suspicion and doubts in the hearts of opponents of Sabbateanism. When Wolf Eibeshitz returned to Altona and set up a Beis Midrash in his home, he appointed Rabbi Moshe David as the head teacher and prayer leader. Some people say that Rabbi Moshe David was a friend and partner in Kabbalah study of Wolf Eibeshitz himself.

One can surmise the relationship between Rabbi Yonatan and Rabbi Moshe David from a response that he wrote to Rabbi Yitzchak Halevi Ish Horwitz (one of the rabbis of the Kloiz in Brody at that time) of Glogow, from which it is possible to understand the grievances, complaints and demands regarding Rabbi Moshe David (the letter is brought down in the book “Hitavkut”). One can especially see the fact that a man such as Rabbi Moshe David, known as a Sabbatean, was a friend of his son Wolf Eibeshitz and taught Kabbalah in his house, while he demanded the expulsion of Rabbi Moshe David from Altona. The response of Rabbi Eibeshitz is a very important document. At first, he claims that until the arrival of Wolf, Rabbi Moshe David was “discrete”, something that was indeed possible, and we have no direct proof to the contrary. Secondly, he claims that Rabbi Moshe David is only one of the teachers in the house of Wolf, who pays him an inflated salary. After answering several questions to other complaints, Rabbi Eibeshitz claims that not only is there no proof that Rabbi Moshe David sinned at all, but rather the opposite: he is a holy and pure man. He opposed the demand of Rabbi Yitzchak to expel Rabbi Moshe David from Altona. However, the “guardians of the city” of Altona were not silent, and attempted to accomplish this themselves. In the middle of the winter of the year 5521, Rabbi Moshe David was forced to leave Altona. He went to Norden that is in the state of Friesland. Rabbi Yonatan gave Rabbi Moshe David a letter of recommendation, addressed to Rabbi Elya of Norden, in which he wrote: “Since a pious and G-dly Kabbalist such as Rabbi Moshe David had to go there because of the situation, I ask that you take him into your home and sustain him in his old age… and I am coming only to inform you that I guarantee him, and the payment for his food can be demanded from me. It is a great Mitzvah to sustain him appropriately.” This letter is an interesting document, which shows that Rabbi Yonatan remained faithful to Rabbi Moshe David despite everything, and did not hesitate to issue a letter of recommendation to a man that was forced out of Podhajce on account of Sabbateanism. Rabbi Moshe David went to Norden and remained there for a period of time. His persecutors caught up to him there as well. Rabbi Yaakov Emden relates that Rabbi Moshe David went from Norden to “disgrace in the Land of Hungary and died among the uncircumcised”. However, we cannot know what of this is historical truth and what is literary spice^[36].

The personality of Rabbi Moshe David, a native of Podhajce, is very concealed. Perhaps the religious researchers can deal with this, for he is considered to be a veteran Sabbatean. Indeed, there is one such researcher in Israel who wrote a special monograph about him, which was before my eyes as I wrote this chapter.

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J. Jacob Frank and the Frankist Sect in Podhajce

The incarnation of the Sabbateans as Frankists. – The change of guard also in Podhajce. – The rabbinical ban on Frank and his sect. – The Prince Marcyn Radziwil turns toward Judaism and maintains contact with the Frankists in Podhajce. – Jacob Frank visits Podhajce. – The Tzadik Rabbi Shlomo of Podhajce fasts. – The slander of Judaism by the Frankists to the bishops. – Jews of Podhajce join the mass conversion to Christianity of the Frankists. – The despair of the Jews in Podhajce “after the deed”.

During the period of the Shabtai Tzvi movement of 1665-1676, there were many Jews in Podhajce who were caught up in the belief that Shabtai Tzvi was the true Messiah. After he and many of his relatives converted to Islam and the

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Sabbatean movement weakened, Podhajce was significantly taken by the enthusiasm toward messiahs^[37].

After a few years, when Frank appeared with his doctrine and unique way of life, many Jews of Poland and Galicia followed after him. There were also Jews in Podhajce who followed after him, and the city became a flash point for that movement as well^[38].

Jacob Frank did not come to Poland from the east, for he himself was a native of the town of Korolowka in Eastern Galicia. He became involved in Sabbateanism, and from 1752-1755, he lived in Izmir and Salonika, the centers of the secret “Domna” sect of Sabbateanism, where he came into contact with its leaders and was influenced by them. Later, he declared himself to be a messiah and founded a sect that was a form of continuation of Sabbateanism. However, instead of the asceticism that was preached by the early Kabbalists, Frank stood for complete freedom, and giving into the bodily desires “for the sake of the commandment”. When he returned to Poland in 1755, many believers followed him. The center of the sect was at first in Lvov, where Frank organized a mystical festivity accompanied by sexual licentiousness, whose goal was to hasten the redemption through the gates of impurity, similar to Sabbateanism. After his bizarre deeds became exposed in Lvov, Frank moved to the town of Lanckoron in 1756. However, he and his followers were caught there during a service that was accompanied by an orgy, and in an examination in front of the rabbinical court of Satanov, it became clear that the members of this sect participate in licentiousness and swap wives. The rabbinical council of the Four Lands, which convened in Brody in 1756, declared a ban on Frank and his sect. All members of this sect became a target for severe persecution from the Jewish community^[39].

Indeed, after the weakening of the movement of Rabbi Yehuda HaChasid that made aliya to the land of Israel, his followers still roamed around the Carpathian region. They attracted a significant number of followers. When Jacob Frank appeared on the scene of Sabbateanism, these Sabbatean centers in Reisin and Podolia became fortresses of the Frankists. Podhajce was a significant center of Sabbateanism in Poland, and maintained contact with important Sabbatean activists in Poland, including the preacher Rabbi Yisachar of Podhajce. With the change of guard of the Sabbateans to the Frankists, various nests of Sabbateans continued to exist and conduct activities. The Frankist movement was also quite active in Podhajce, and the paths of the leaders of the sect passed through it^[40].

Prince Marcyn Radziwil, who became interested in religious issues, maintained contact with the Frankists in Podhajce. He even visited Jacob Frank in 1759. Radziwil was a strange personality. He was born in 1703, and was sent abroad at age 15 to study in academies. In 1728, he married Alexandra Balchaca the granddaughter of the well-known Polish writer Waclaw Potocki. He was interested in the sciences, particularly medicine, chemistry, physics and music. His wife died in 1736, and in 1737 he married Marta Trambacka. Then, he began to busy himself with metaphysical problems and religious research. He decided to seek out and choose for himself the best religion, and he chose Judaism. He studied Hebrew and Yiddish. He distanced his Christian servants from his courtyard and employed only Jews in his estates. According to the Polish writer Niamcowicz, Jews would gather in his home on Sabbath eves to partake of the Sabbath meal, consisting of fish, noodles and pudding. He ate only Kosher food, and wore Jewish garb on the Sabbath. The noblemen of his family declared him to be mentally ill, especially when it became known that he maintained a harem in his palace, and that only Jews are found around him. Through their efforts, King August III ordered a trustee to be appointed over him. Marcyn Radziwil died in 1781.

At the beginning of his appearance, Frank tells that when he was in Poland for the first time in 1656 “I conducted more special activities in Berezhany, Rohatyn, Sworow, and I did other such things, so that everybody was mixed up. I even made other such mix-ups of this nature among the Polish noblemen, and later you can see what this did to them.” Immediately after he arrived in Rohatyn, the lewd celebrations began, similar to those of Lvov. Frank continues to relate: “I spent approximately one week in Rohatyn, and from there I traveled to Podhajce. There, some of the people accepted my doctrine. There, Elijah the Prophet appeared to me in a dream, in the same form that I had seen him previously, and told me that they would take me and my entire group to jail in Lanckoron, and that they would also take our horses. I immediately told this to the members of our group.” These are the strange words that Frank relates about his wanderings from city to city, and the followers that he acquired.

The shame of the Frankists in Podhajce was revealed by a woman, whose husband demanded that she perform a forbidden act. The husband promised her that several great scholars have agreed that this is a rectification and commandment at this time, for their preacher Rabbi Yisachar of Podhajce, who was held by them as a great and pious man, commanded thus. Finally the matter became known, and those who rebelled against the authorities were fined a large sum (Ledgers of the Council of the Four Lands, page 70). According to testimony that was given to the rabbinical court of law in Satanov, even prior to the coming of Frank, they conducted their prayer services as was done during the time of Shabtai Tzvi, and added the name Yaakov [i.e. Jacob] to the name Shabtai – Yaakov Shabtai, with the special description, “he is the true god and the king of the universe, our true messiah, aside from whom there is no other god, neither above or below or in the four directions of the world, therefore we bow, prostrate ourselves, praise, revere, sanctify, make our king and extol the name of the great and mighty king Shabtai Tzvi.”

Frank further tells of his adventures: “When I traveled from Ivani to Lvov through Podhajce, many gathered to go with me. I told them that I am going to change my religion, and I attracted many to follow me. When you hear that I have become the master of these people who go after me, and that the entire world gives me honor, you will know that the Satan – and not the true god – leads us…”

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Even though he was elderly, Elisha Schorr, who was a preacher in Rohatyn, joined the early followers of Frank, since he saw him as the faithful continuation of Sabbateanism. His sons Shlomo, Natan (Lipman) and Leib also joined. The sons of the Schorr family played important roles in the events of Lanckoron. After their deeds were revealed, they placed themselves along with Frank under the protection of Cardinal Dembowski, and though their efforts, a debate was arranged with the rabbis of Lanckoron. Elisha Schorr and his son Shlomo participated from the Frankist side. They and three of their friends signed “the copy of the claims and answers” on behalf of their sect^[41].

It is interesting to note that the names of rabbis of several cities are mentioned among the rabbis who persecuted the “sect” in Podolia and Reisin: Kamenetz, Sharigrod, Mezhibozh, Tomaspol, and others, without mention being made of the rabbis of the Galicia region. There is no doubt that in Podhajce, there were also many who did not join the Frankists. According to the historian Meir Balaban, during that time, there lived in the city a Tzadik Reb Shlomo, who repented completely throughout his life, fasted, and immersed in the mikva [ritual bath] daily. He was a Tzadik who certainly protected the honor of traditional Judaism and Torah. However, it would seem that the voices of the opponents of the sect were not heard, and there were no people who were brave enough to go against them. Only in Rohatyn itself, did the local rabbi speak out against the Schorr family and their deeds. The local rabbi, Rabbi David Moshe Avraham, was called the name Ada”m by the people of his generation – the initials of his name. He was the author of several books. According to his family tradition, he was “the man who fought with a strong arm against the group of evildoers, and he girded his sword, the sword of G-d, and beat them until defeat, are these not the impure evildoers who took hold of the path of Shabtai Tzvi, may his name be blotted out, headed by the impure evildoer Elisha (Schorr) who lived in Rohatyn at the time, and was called Elisha of Rohatyn.”

The followers of Sabbateanism in the form of Frankists, who were persecuted by those who were faithful to the Torah of the rabbis, finally separated from Judaism, and spread false libels about it, including a blood libel during the debate in Lvov in 1759. Along with Frank, who took on the name “Josef” after his apostasy, many members of his sect converted, including some natives of Podhajce. The following were included among the apostates: Shimon the son of Shlomo and Chaya, David Leizerowicz, Bartholomiew Zwirzchowski. Among them we find the name of an apostate from Podhajce, Dominik Wolfowicz^[42].

Frank bragged about his deeds and the influence he had on his believers in Podhajce. This is what he writes about one of his journeys: “When I traveled from Ivani to Lvov and I passed through Podhajce, many Jews came to me there and told me that they are prepared and ready to convert. I only accepted those upon whose heads I saw a 'light'. I rejected approximately thirty people upon whose heads I did not see a light. In Lvov, a Jew by the name of Chaim from Podhajce approached me. He had come to Lvov, and begged me to accept him. I looked upon his head and did not see the sign, so I did not want to accept him. However, other believers approached, and urged and begged me to accept him. I told them that he would not remain a believer forever, but I would give in to their will. I accepted him against my will. Now when I came to Warsaw, I heard that he returned to Podhajce to Lvov, and once again became a Jew.”

Frank bragged and told wonders and great deeds about himself: that Elijah had come to him (and from there I traveled to Podhajce and saw in a dream Elijah the prophet, whom I had already seen before); that an angel from heaven went after him to Poland; and that he is able to do wonders in heaven and earth. Through acts of deception, he showed his fellow believers how a green flame surrounds his head with a halo, and a wheel of fire in the shape of a moon would explode. Among everything, he described his relationship with the redeemer that would be born: “I never believed that the redeemer would be born a second time… But my intention was about the 'secret of the bread' in the Catholic faith, and this too I never learned from anybody. However, when I went to the Catholic church in Podhajce for the first time when the service called 'mass' was being conducted, the idea came to my heart that the body of the redeemer is hidden in the bread, and I bowed to this bread as did all of the worshipers.” Through his cunning, Frank knew how to mislead the masses with his guile, and a large group of several hundred people from several countries followed after him. In Podhajce as well, many people followed him. However, after their deeds and actions became known, his opponents turned to the overseer of the estate of the owner of the city of Lanckoron, who put Frank and his followers in jail after he was convinced that these reports were true. The rabbis severely excommunicated Frank in the city of Brody, with the blowing of a shofar and the extinguishing of candles^{23}, and forbade anyone from marrying into the group, for their children are bastards^{24}, their wives are adulteresses, their bread is the bread of gentiles and their sacrifices are the sacrifices of the dead. It was also forbidden to include them in any holy act. It was decreed that every person was required to search after them, to turn them in, and to expose their evil deeds. This ban of excommunication was proclaimed in many cities in Poland, printed with the name “Cherev Pipiot” [Double Edged Sword], and sent to all Jewish communities. Rabbis from Lvov and its region, Brody, Skole, Gloga, Zbaraz, Zmigrod and other places signed the ban against the sect of Shabtai Tzvi and the Frankists. There were no signers from Podhajce, Rohatyn and many other nearby cities.

The members of the Frankist cult made haste to take revenge on their Jewish brethren. In accordance with his command, his supporters gathered in Rohatyn and took council as to how to take revenge on the Jews, and how to insult the Jewish masses. They slandered the Jews to the government officials with vain and false libels – that the Talmud, which is the basis of the Jewish religion, is completely filled with nonsense and trickery, and teaches and commands them to murder Christians and drink their blood. They requested that Bishop Dembowski convene a meeting of the greatest rabbis to debate religion with them, and then it would be proven with actual facts that the Talmud is filled with slander, jealousy and hatred against Christians, and only the book of the

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Zohar, which is holy and also honored very much in the eyes of the rabbis, teaches the true faith. This is not the place to discuss at length that debate and the decree to burn the books of the Talmud. There were members of the sect from Podhajce who were involved in this desecration, and there were also some of them who regretted, repented and continued to be faithful Jews.

In 1759, approximately one thousand followers of Frank left Judaism. A detailed list about a large portion of Frankist cult (508 souls, including 155 men and 120 women) who changed their religion in Lvov was preserved, and was published with notes in the Polish language in the well-known book by Kraushauer on Frank. This list is interesting from many perspectives. In many cases, it notes the place of origin or residence of the people. Thereby, it is possible to establish the place of origin of more than two thirds of those listed. The largest centers were in Busk, Rohatyn and Podhajce in the Lvov region, and in smaller communities near Satanov. We will now mention the names of the members of the sect in Podhajce: in September 1759 – David Leizerowicz (the son of Leizer); Yosef who took on the Catholic name of Bonwentura Podhajci upon his conversion, and his daughter Malka who converted and took on the name Mariana Bonwentura; the son of Moshe of Podhajce who took the name Franciscus Sirapicus; Pesach – Josefus Pioscki, his son Moshe – Ludowicius, his daughter Dvora who changed her name to Roza Bakaninzis; Chava the maid of Moshke became a Christian and took on the name Manania Szaunska; the second daughter Dvora (?) received the name Salucia Anna Piosicka; a different Jew called Moshka the son of Eliezer received the name Tomasz, and his wife changed her name to Marianna. Shimon the son of Shlomo and Chaya the son of Sheva^{25} also were among those who became Christians. In October 1759, the following people became Christians: a girl named BatSheva who received the name Franciska Bonwentura Podhajcka; Marianna the daughter of Chaim and Chana. In April 1760, the following people became Christian: Franciskow and his wife Katrina Gruszecki of Podhajce. In July 1760: Yankel the son of Aharon who received the name Grigorius Jakubowski da Podhajce, as well as Izak the son of Pesach who changed his name to Franciscus Benedictus Aronoski^[43].

Here it speaks only of “the known ones” according to what is found in the archives and the lists. It would seem that there were also those whose names did not appear for various reasons. There were also natives of Podhajce who converted to Christianity in other places. The following people converted in Kamenetz Podolsk in November 1760: Anna the daughter of Shimon and Sofia Jablonski, whose parents had previously converted. Aside from these, apostates are mentioned on other occasions – Jews from Podhajce such as Sofia Podhajcka and others.

Those who converted to Christianity rose to the rank of nobility in accordance with Polish law, as is shown by their new names. Among the “fathers” of the apostates, there are included some high ranking noblemen who are known in Polish history.

Among those close to Frank was a certain Piotr, whose Jewish name had previously been Nachman^[44]. He was the son of Natan Nota of Podhajce, the brother-in-law of Reb Hirsch Witlisz, a communal leader from the city of Opatow, the father of Reb Yehuda from there, the father of the Gaon Rabbi Yechezkel Landau of Prague, the author of the “Noda Biyehuda” responsa book, the son-in-law of the leader Rabbi Yechezkel Pesach, who was the son in law of the Gaon Rabbi Yitzchak Shpitzkof, who settled in the community of Chanczyn in his youth^{26}. His father, Natan Nota of Podhajce, was also considered to be one of the followers of the sect of Shabtai Tzvi, and it is mentioned in the Book of Zealousness that his brother-in-law Rabbi Hirsch Witlisz persecuted him, and his son joined the community of Frank. This Piotr was one of the second group in the race that Frank, his wife and several people close to him conducted on the ramparts that surrounded the city and fortified it to the right of the Church of Holy Barbara. At the end of this race, it is told that the “Master” (Frank) sat and said about Piotr, “Why are you standing? And now what?” Piotr answered, “This thing I cannot do…”^[45].

Two faithful Hassidic traditions are told about the reply of Rabbi Yisrael Baal Shem Tov of Medzibozh to the event of the large scale apostasy of the Frankists, that affected various cities and towns. He said: “Upon all of you that became apostates, the Divine Presence weeps and says: as long as the limb is connected to the body there is hope that there will be a healing, but once a limb is severed, it has no possible rectification, for every Jew is a limb of the Divine Presence” (The Praises of the Baal Shem Tov). His grandson relates that the Baal Shem Tov said, “two holes were bored through his heart through this deed”^[46].

During the period when it seemed that the Frankists had the upper hand, when it seemed to them that the rulers and bishops of the church were standing at their right hand, they caused great trouble to the Jews. In a letter of the Lvov mediator Reb Chaim Kormasz to the activist Reb Dover of Bolechow, interesting details are included regarding Frank's stay in Podhajce. Kormasz' father suffered greatly from the persecutions of the Frankists in that town, and the situation reached the point where, through their recommendation, he was imprisoned and chained in iron chains by order of the city owner Potocki. He was freed from his imprisonment only thanks to the intercession of the communal leaders^[47]. The name of Rabbi Herschel Galni (Reb Tzvi Hirsch the rabbi of the tailors in Brody) is similarly mentioned. The evil people who joined him “were all from Podhajce, and caused troubles to the opponents in Podhajce until the time of the first debate. In a note there it is mentioned that Podhajce already had a large number of Sabbateans at the beginning of the 18^th Century, and that Chaim Malach carried out a great deal of activity there. It is no wonder that the Frankists also struck deep roots there.

The first followers of Jacob Frank in the region of Podhajce came from the secret Sabbateans in Galicia. However, they had already disappeared from the borders of Galicia at the time of the Austrian conquest, for they went with their messianic leader to Brunn (Brno) in Moravia. From there they moved to Germany and settled in the town of Offenbach near Frankfurt am Main. After the death of Frank, the connection between members of the sect was severed, and it ceased to exist.

Note in this section, Translator's Footnotes are designated by { } brackets. The footnotes designated by [ ] brackets are the text footnotes.

Translator's Footnotes

21. A Kabbalistic term for the opposite of holiness. Return
    
22. A Baal Shem is someone who performs miraculous deeds or delves into Kabbalistic secrets by pronouncing a name of G-d. Return
    
23. These are symbols used during a formal act of excommunication. Return
    
24. The word is 'mamzerim' – i.e. bastards in the Jewish religious sense. Return
    
25. The use of the 'son of' is strange, as Chaya is generally a female name. Return
    
26. Rabbi Yechezkel Landau is a very famous rabbi (1730-1793) of Prague. Aside from him, I do not know why the author has brought down such a complex chain of relations in this case – other than to show that the converts to Christianity were related to some prominent Jewish leaders. Return
    

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