Frank, Jacob, and the Frankists
FRANK, JACOB, AND THE FRANKISTS
Jacob Frank (1726–1791) was the founder of a Jewish sect named after him which comprised the last stage in the development of the Shabbatean movement. He was born Jacob b. Judah Leib in Korolowka (Korolevo), a small town in Podolia. His family was middle class, and his father was a contractor and merchant, apparently well respected. His grandfather lived for a time in Kalisz, and his mother came from Rzesow. Although Frank's claim before the Inquisition that his father used to serve as a rabbi appears to have no foundation there is reason to believe that he did conduct services in Czernowitz, where he moved in the early 1730s. His father is depicted as a scrupulously observant Jew. At the same time, it is very likely that he already had certain connections with the Shabbatean sect, which had taken root in many communities in Podolia, Bukovina, and Walachia. Frank was educated in Czernowitz and Sniatyn, and lived for several years in Bucharest. Although he went to ḥeder, he gained no knowledge of Talmud, and in later years boasted of this ignorance and of the qualities he possessed as a prostak ("simple man"). His self-characterization as an ignoramus (am ha-areẓ) must be seen in the context of the contemporary usage of the word to mean a man who knows Bible and the aggadah, but who is not skilled in Gemara. In his memoirs he makes much of the pranks and bold adventures of his childhood and adolescence. In Bucharest he began to earn his living as a dealer in cloth, precious stones, and whatever came to hand. Between 1745 and 1755 his trade took him through the Balkans and as far as Smyrna.
Early Associations with the Shabbateans
Frank's accounts of his earliest associations with the Sabbateans are full of contradictions, but there is no doubt that these contacts go back to his youth. Apparently his teacher in Czerno witz belonged to the sect and had promised that Frank would be initiated into their faith after marriage, as was often customary among Shabbateans. He began to study the Zohar, making a name in Shabbatean circles as a man possessed of special powers and inspiration. When in 1752 he married Hannah, the daughter of a respected Ashkenazi merchant in Nikopol (Bulgaria), two Shabbatean emissaries from Podolia were at the wedding. Shabbatean scholars like these, some of whom Frank mentions in his stories, accompanied him on his travels, and initiated him into the mysteries of "the faith." There is no doubt that these men were representatives of the extremist wing formed by the disciples of Barukhyah Russo (d. 1720), one of the leaders of the *Doenmeh in Salonika. It was in the company of these teachers, themselves Ashkenazim, that Frank visited Salonika for the first time in 1753, and became involved with the Barukhyah group of the Doenmeh, but he followed the practice of the Polish disciples and did not convert to Islam. After his marriage it seems that trading became secondary to his role as a Shabbatean "prophet," and as part of his mission he journeyed to the grave of *Nathan of Gaza, Adrianople, and Smyrna, and again spent a good deal of time in Salonika in 1755. Through their letters, his Shabbatean teachers and companions from Poland spread the news of the emergence of a new leader in Podolia, and finally persuaded him to return to his early home. Frank, who was a man of unbridled ambition, domineering to the point of despotism, had a low opinion of the contemporary Barukhyah sect in Salonika, calling it "an empty house"; whereas, as the leader of the Shabbateans in Poland, he envisaged a great future for himself. Although in the circle of his close friends he was given the Sephardi appellation Ḥakham Ya'akov, at the same time he was considered to be a new transmigration or a reincarnation of the divine soul which had previously resided in *Shabbetai Ẓevi and Barukhyah, to whom Frank used to refer as the "First" and the "Second." At the end of the 18th century, the story that Frank had gone to Poland on an explicit mission from the Barukhyah sect was still circulating in Doenmeh sects in Salonika. In the first years of his activity he did in fact follow the basic principles of this sect, both its teaching and its customs.
Frank in Podolia
On Dec. 3, 1755, Frank, accompanied by R. Mordecai and R. Nahman, crossed the Dniester River and spent some time with his relatives in Korolewka. After this he passed in solemn state through the communities in Podolia which contained Shabbatean cells. He was enthusiastically received by "the believers," and in the general Jewish community the news spread of the appearance of a suspected frenk, which was the usual Yiddish term for a Sephardi. Frank, who had spent about 25 years in the Balkans and was thought to be a Turkish subject, actually conducted himself like a Sephardi and spoke Ladino when he appeared in public. Subsequently he assumed the appellation "Frank" as his family name. His appearance in Lanskroun (Landskron) at the end of January 1756 led to a great scandal, when he was discovered conducting a Shabbatean ritual with his followers in a locked house. The opponents of the Shabbateans claimed that they surprised the sectarians in the midst of a heretical religious orgy, similar to rites which were actually practiced by members of the Barukhyah sect, especially in Podolia. Later Frank claimed that he had deliberately opened the windows of the house in order to compel the "believers" to show themselves publicly instead of concealing their actions as they had done for decades. Frank's followers were imprisoned but he himself went scot-free because the local authorities believed him to be a Turkish citizen. At the request of the rabbis an enquiry was instituted at the bet din in Satanow, the seat of the Podolia district rabbinate, which examined the practices and principles of the Shabbateans. Frank crossed the Turkish frontier; returning once more to his followers, he was arrested in March 1756 in Kopyczynce (Kopichintsy) but was again allowed to go free. After this he remained for at least three years in Turkey, first in Khotin on the Dniester, and afterward mainly in Giorgievo on the Danube. There, early in 1757, he became officially a convert to Islam, and was greatly honored for this by the Turkish authorities. In June and August 1757 he made secret visits to Rogatyn, in Podolia, in order to confer with his followers. During this period, he went to Salonika a number of times, and also paid one visit to Constantinople.
When Frank appeared in Poland he became the central figure for the vast majority of the Shabbateans, particularly those in Galicia, the Ukraine, and Hungary. It would appear that most of the Moravian Shabbateans also acknowledged his leadership. An inquiry of the bet din in Satanow had to a large extent uncovered the Shabbatean network of Barukhyah's followers, which had existed underground in Podolia. A considerable portion of the Satanow findings was published by Jacob *Emden. From this it is clear that the suspicions concerning the antinomian character of the sect were justified, and that "the believers," who conformed outwardly to Jewish legal precepts, did in fact transgress them, including the sexual prohibitions of the Torah, with the stated intention of upholding the higher form of the Torah, which they called Torah de-aẓilut ("the Torah of emanation"), meaning the spiritual Torah in contradistinction to the actual Torah of the halakhah, which was called the Torah de-beri'ah ("the Torah of creation"). The results of the inquiry were laid before a rabbinical assembly at Brody in June 1756, and confirmed at a session of the Council of the Four Lands held in Konstantynow in September. In Brody a ḥerem ("excommunication") was proclaimed against the members of the sect, which laid them open to persecution and also sought to restrict study of the Zohar and Kabbalah before a certain age (40 years in the case of Isaac *Luria's writings).
When printed and dispatched throughout the communities, the ḥerem provoked a wave of persecution against the members of the sect, particularly in Podolia. The Polish rabbis turned to Jacob Emden, well-known as a fierce antagonist of the Shabbateans, who advised them to seek help from the Catholic ecclesiastical authorities based on the argument that the Shabbatean faith, being a mixture of the principles of all the other religions, constituted a new religion, and as such was forbidden by canon law. However, the results of his advice were the opposite of what had been intended, as Frank's followers, who had been severely harassed, adopted the strategy of putting themselves under the protection of Bishop Dembowski of Kamieniec-Podolski, in whose diocese many of the Shabbatean communities were concentrated. If before they had acted in a two-faced manner with regard to Judaism, appearing to be outwardly Orthodox while being secretly heretical, they now decided, apparently on Frank's advice, to emphasize and even to exaggerate what beliefs they held in common with the basic principles of Christianity, in order to curry favor with the Catholic priesthood, although in fact their secret Shabbatean faith had not changed at all. Proclaiming themselves "contra-talmudists," they sought the protection of the Church from their persecutors, who, they claimed, had been angered precisely because of the sympathy shown by "the believers" toward some of the important tenets of Christianity. This extremely successful maneuver enabled them to find refuge with the ecclesiastical authorities, who saw in them potential candidates for mass conversion from Judaism to Christianity. In the meantime, however, members of the sect were constantly being impelled against their will by their protectors to assist in the preparation of anti-Jewish propaganda, and to formulate declarations which were intended to wreak destruction upon Polish Jewry. These developments strengthened mutual hostility and had dire consequences. Throughout these events Frank took great care not to draw attention to himself, except to appear as a spiritual guide showing his followers the way, as it were, to draw nearer to Christianity. It should be noted that the name "Frankists" was not used at this time, becoming current only in the 19th century. As far as the mass of Jews and rabbis were concerned there was no difference at all between the earlier Shabbateans and the Shabbateans in this new guise, and they continued to call them "the sect of Shabbetai Ẓevi." Even Frank's followers, when talking to one another, continued, to refer to themselves by the usual term ma'aminim ("believers").
In the events that followed, it is difficult to differentiate precisely between the steps taken by Frank's adherents and those that were initiated by the Church and resulted from ecclesiastical coercion, although there is no doubt that M. Balaban (see bibliography) is right in laying greater stress on the latter. Shortly after the ḥerem at Brody the Frankists asked Bishop Dembowski to hold a new enquiry into the Lanskroun affair, and they petitioned for a public disputation between themselves and the rabbis. On Aug. 2, 1756 they presented nine principles of their faith for debate. Formulated in a most ambiguous fashion, their declaration of faith asserted in brief: (1) belief in the Torah of Moses; (2) that the Torah and the Prophets were obscure books, which had to be interpreted with the aid of God's light from above, and not simply by the light of human intelligence; (3) that the interpretation of the Torah to be found in the Talmud contained nonsense and falsehood, hostile to the Torah of the Lord; (4) belief that God is one and that all the worlds were created by Him; (5) belief in the trinity of the three equal "faces" within the one God, without there being any division within Him; (6) that God manifested Himself in corporeal form, like other human beings, but without sin; (7) that Jerusalem would not be rebuilt until the end of time; (8) that Jews waited in vain for the Messiah to come and raise them above the whole world; and (9) that, instead, God would Himself be clothed in human form and atone for all the sins for which the world had been cursed, and that at His coming the world would be pardoned and cleansed of all iniquity. These principles reflect the belief of the antinomian followers of Barukhyah, but they were formulated in such a way that they seemed to refer to Jesus of Nazareth instead of to Shabbetai Ẓevi and Barukhyah. They constitute a blatant plan to deceive the Church which the priests did not understand, and which, quite naturally, they were not interested in understanding.
The rabbis managed to avoid accepting the invitation to the disputation for nearly a year. However, after great pressure from the bishop, the disputation finally took place at Kamieniec, from June 20 to 28, 1757. Nineteen opponents of the Talmud (then called Zoharites) took part, together with a handful of rabbis from communities in the area. The spokesmen for the Shabbateans were also learned men, some of them being officiating rabbis who had secret Shabbatean tendencies. The arguments in the accusations and the defense of the rabbis were presented in writing, and were later published in a Latin protocol in Lvov in 1758. On Oct. 17, 1757, Bishop Dembowski issued his decision in favor of the Frankists, imposing a number of penalties upon the rabbis, chief of which was a condemnation of the Talmud as worthless and corrupt, with an order that it be burned in the city square. All Jewish homes were to be searched for copies of the Talmud. According to some contemporary accounts many cartloads of editions of the Talmud were in fact burned in Kamieniec, Lvov, Brody, Zolkiew, and other places. The "burning of the Torah" had a crushing effect on the Jewish community and the rabbis declared a fast in memory of the event. Jews who had influence with the authorities tried to stop the burnings, which took place mainly in November 1757.
A sudden reversal of fortune, in favor of the "talmudists" and to the detriment of the sectarians, resulted from the sudden death of Bishop Dembowski on November 9, at the very time of the burnings. News of the event, in which Jews saw the finger of God, spread like wildfire. Persecutions of the sect were renewed with even greater vehemence, and many of them fled across the Dniester to Turkey. There several converted to Islam, and one group even joined the Doenmeh in Salonika, where they were known as "the Poles." Meanwhile the spokesmen for the "contra-talmudists" turned to the political and ecclesiastical authorities and sought the implementation of the privilege which had been promised them by Dembowski, who allowed them to follow their own faith. They also sought the return of their looted property and permission for the refugees to come back to their homes. After some internal disagreements among the Polish authorities, King Augustus iii issued a privilege on June 16, 1758, which accorded the sectarians royal protection as men "who were near to the [Christian] acknowledgment of God." Most of the refugees returned to Podolia at the end of September, and gathered mainly in and around the small town of Iwanie (near Khotin). In December, or the beginning of January 1759, Frank himself also left Turkey and arrived in Iwanie. Many of "the believers" scattered throughout eastern Galicia were summoned there.
In fact, the Frankists constituted themselves as a special sect with a distinctive character only during those months when "the believers" lived in Iwanie, an episode which became engraved on their memory as a quasi-revelatory event. Here it was that Frank finally revealed himself as the living embodiment of God's power who had come to complete the mission of Shabbetai Ẓevi and Barukhyah, and as "the true Jacob," comparing himself to the patriarch Jacob who had completed the work of his predecessors Abraham and Isaac. It was here that he unfolded his teaching before his followers in short statements and parables, and introduced a specific order into the ritual of the sect. There is no doubt that it was here that he prepared them to face the necessity of adopting Christianity outwardly, in order to keep their true faith in secret, just as the Doenmeh had done with regard to Islam. He declared that all religions were only stages through which "the believers" had to pass – like a man putting on different suits of clothes – and then to discard as of no worth compared with the true hidden faith. Frank's originality at this time consisted in his brazen rejection of the Shabbatean theology which was well-known to "the believers" from the writings of Nathan of Gaza and from the writings which were based on the extreme Shabbatean Kabbalah in Barukhyah's version. He asked them to forget all this, proposing in its place a kind of mythology freed from all traces of kabbalistic terminology, although in fact it was no more than a popular and homiletical reworking of kabbalistic teaching. In place of the customary Shabbatean trinity of the "three knots of faith," i.e., Attika Kaddisha, Malka Kaddisha, and the Shekhinah, which are all united in the Divinity (see *Shabbetai Ẓevi), Frank went so far as to say that the true and good God was hidden and divested of any link with creation, and particularly with this insignificant world. It is He who conceals Himself behind "the King of Kings," whom Frank also calls "the Great Brother" or "He who stands before God." He is the God of true faith whom one must strive to approach and, in doing so, break the domination of the three "leaders of the world," who rule the earth at this moment, imposing upon it an unfitting system of law. The position of "the Great Brother" is connected in some way with the Shekhinah, which becomes in Frank's terminology the "maiden" (almah) or "virgin" (betulah). It is obvious that he tried consciously to make this concept conform as closely as possible to the Christian concept of the virgin. Just as the extreme Shabbateans from the sect of Barukhyah saw in Shabbetai Ẓevi and Barukhyah an incarnation of Malka Kaddisha, who is the "God of Israel," so frank referred to himself as the messenger of "the Great Brother." According to him, all the great religious leaders, from the patriarchs to Shabbetai Ẓevi and Barukhyah, had endeavored to find the way to his God, but had not succeeded.
In order that God and the virgin be revealed, it would be necessary to embark upon a completely new road, untrodden as yet by the people of Israel: this road Frank called "the way to Esau." In this context, Esau or Edom symbolizes the unbridled flow of life which liberates man because its force and power are not subject to any law. The patriarch Jacob promised (Gen. 33:14) to visit his brother Esau in Seir, but Scripture does not mention that he fulfilled his promise, because the way was too difficult for him. Now the time had come to set out on this way, which leads to the "true life," a central idea which in Frank's system carries with it the specific connotation of freedom and licentiousness. This path was the road to consistent religious anarchy: "The place to which we are going is not subject to any law, because all that is on the side of death; but we are going to life." In order to achieve this goal it was necessary to abolish and destroy the laws, teachings, and practices which constrict the power of life, but this must be done in secret; in order to accomplish it, it was essential outwardly to assume the garb of the corporeal Edom, i.e., Christianity. The "believers," or at least their vanguard, had already passed through Judaism and Islam, and they now had to complete their journey by assuming the Christian faith, using it and its ideas in order to conceal the real core of their belief in Frank as the true Messiah and the living God for whom their Christian protestations were really intended.
The motto which Frank adopted here was massa dumah (from Isa. 21:11), taken to mean "the burden of silence"; that is, it was necessary to bear the heavy burden of the hidden faith in the abolition of all law in utter silence, and it was forbidden to reveal anything to those outside the fold. Jesus of Nazareth was no more than the husk preceding and concealing the fruit, who was Frank himself. Although it was necessary to ensure an outward demonstration of Christian allegiance, it was forbidden to mix with Christians or to intermarry with them, for in the final analysis Frank's vision was of a Jewish future, albeit in a rebellious and revolutionary form, presented here as a messianic dream.
The concepts employed by Frank were popular and anecdotal, and the rejection of the traditional kabbalistic symbolic terminology, which was beyond the comprehension of simple people, called into play the imaginative faculty. Frank therefore prepared his followers in Iwanie to accept baptism as the final step which would open before them, in a real physical sense, the way to Esau, to the world of the gentiles. Even in the organization of this sect Frank imitated the evangelical tradition: he appointed in Iwanie twelve emissaries (apostles) or "brothers," who were considered his chief disciples. But at the same time he appointed twelve "sisters," whose main distinction was to serve as Frank's concubines. Continuing the tradition of Barukhyah's sect, Frank also instituted licentious sexual practices among the "believers," at least among his more intimate "brothers" and "sisters." His followers who had been used to acting in this way did not see anything blameworthy in it, but they did not take kindly to this request that they eradicate from their midst all kabbalistic books, which had been superseded by Frank's teaching, and many of them continued to use ideas from Shabbatean Kabbalah, mixing them up in their writings with Frank's new symbols.
The group remained in Iwanie for several months until the spring of 1759. Frank established there a common fund, apparently in emulation of the New Testament account of the early Christian community. During this time, when they came into close contact with Frank, people were overcome and dominated by his powerful personality, which was compounded of limitless ambition and cunning, together with a facility of expression and marked imaginative faculty which even had a tinge of poetry. Perhaps it can be said of Frank that he was a mixture of despotic ruler, popular prophet, and cunning impostor.
The Disputation in Lvov
As events unfolded, an intermingling of two tendencies became manifest. On the one hand, it became clear to Frank and his disciples that they could not remain halfway between Judaism and Christianity. If they wished to restore their position after the severe persecutions they had suffered, baptism was the only course left open to them. They were even prepared to make a public demonstration of their conversion to Christianity, as the priests required as the price for their protection. On the other hand, there were quite different interests among important sections of the Church in Poland who from the very beginning did not associate themselves with the Frankist cause.
At this time there were several instances of the *blood libel in Poland, which were supported by some influential bishops and leading clergy. The Council of the Four Lands, Polish Jewry's supreme organized authority, was trying to act indirectly through different mediators with the ecclesiastical authorities in Rome, laying grave charges of deceit and insolence against those responsible for the promulgation of the blood libel. Their words did not go unheeded in Rome. It would appear that some priests in the bishoprics of Kamieniec and Lvov saw a good chance of strengthening their position with regard to the question of the blood libel, if Jews who represented a whole group could be found to come forward and verify this unfounded accusation. At the end of February 1759, when their position at Iwanie was at its peak, Frank's disciples requested Archbishop Lubieński in Lvov to receive them into the Church, claiming to speak in the name of "the Jews of Poland, Hungary, Turkey, Moldavia, Italy, etc." They asked to be given a second opportunity to dispute publicly with the rabbinic Jews, devotees of the Talmud, and promised to demonstrate the truth not only of the tenets of Christianity but also of the blood libel. Without doubt, the text of this request was composed after consultation with priestly circles and was formulated by the Polish nobleman Moliwda (Ignacy Kossakowski, who had once been head of the Philippovan sect), who was Frank's adviser in all these negotiations, right up to the actual baptism. Lubieński himself was not able to deal with the affair, since he was appointed archbishop of Gniezno and primate of the Polish Church. He handed over the conduct of the case to his administrator in Lvov, Mikulski, a priest who became extremely active in the preparation of the great disputation in Lvov, which was planned to end in mass baptism and verification of the blood libel.
In the months that followed, the Frankists continued to send various petitions to the king of Poland and to the ecclesiastical authorities in order to clarify their intentions, and to ask for specific favors even after their conversion. They claimed that 5,000 of their adherents were prepared to accept baptism, but at the same time requested that they be allowed to lead a separate existence as Christians of Jewish identity: they should not be compelled to shave their "sideburns" (pe'ot); they should be allowed to wear traditional Jewish garb even after conversion, and to call themselves by Jewish names in addition to their new Christian names; they should not be forced to eat pork; they should be allowed to rest on Saturday as well as on Sunday; and they should be permitted to retain the books of the Zohar and other kabbalistic writings. In addition to all this, they should be allowed to marry only among themselves and not with anyone else. In return for being allowed to constitute this quasi-Jewish unit, they expressed their willingness to submit to the other demands of the Church. In other petitions they added the request that they should be assigned a special area of settlement in Eastern Galicia, including the cities of Busk and Glinyany, most of whose Jewish inhabitants were members of the sect. In this territory they promised to maintain the life of their own community, and to establish their own communal life, setting up a "productivization" in contrast to the economic structure of the usual Jewish community. Some of these petitions, printed by the priests in Lvov in 1795, circulated very widely and were translated from Polish into French, Spanish, Latin, and Portuguese; they were also reprinted in Spain and Mexico and went through several editions there. The very presentation of these requests proves that Frank's followers had no thought of assimilating or of mixing with true Christians, but sought to gain for themselves a special recognized position, like that of the Doenmeh in Salonika, under the protection of both Church and State. It is obvious that they looked upon themselves as a new type of Jew and had no intention of renouncing their national Jewish identity. These petitions also show that the more extreme pronouncements of Frank within the closed circle of his followers had not wholly taken root in their hearts and they were not prepared to follow him in every detail. The prohibition against intermarriage with gentiles reiterates Frank's own words in Iwanie, yet on other matters there was apparently lively dispute between Frank and his followers. However, these isolated requests constituted only a transitional stage in the struggle which preceded the disputation in Lvov; and the spokesmen of the sect received a negative reply. The requirement of the Church was baptism without any precondition, although at this time the priests were convinced that the Frankists' intention was sincere, since they paid no heed to Jewish representatives who warned them continually about the secret Shabbatean beliefs of those who were offering themselves for baptism. The enormous publicity given to these events after the disputation at Kamieniec stimulated missionary activity on the part of some Protestant groups. Count Zinzendorf, head of "the Fellowship of the Brethren" (later the Moravian Church) in Germany, sent the convert David Kirchhof in 1758 on a special mission to "the believers" in Podolia in order to preach to them his version of "pure Christianity" (Judaica, 19 (1963), 240). Among the mass of Jews, the idea spread that Frank was in reality a great sorcerer with far-reaching demonic powers, prompting the growth of various legends, which had wide repercussions, concerning his magic deeds and his success.
The Frankists tried to postpone the disputation until January 1760, when many of the nobility and merchants would gather for religious ceremonies and for the great fair at Lvov. Apparently they hoped for considerable financial help because their economic situation had suffered as a result of persecution. The authorities in Rome and Warsaw did not regard the proposed disputation favorably and, for reasons of their own, sided with the Jewish arguments against a disputation, especially one which was likely to provoke disturbances and unrest as a result of the section on the blood libel. The raising of this subject, with all the inherent risk of organized and unbridled incitement against rabbinic Judaism, was equally sure to plunge the Polish Jewish authorities into profound anxiety. In this conflict of interests between the higher authorities, who wanted the straightforward conversion of Frank's followers without any disputation, and those groups who were concerned mainly with the success of the blood libel, Mikulski acted according to his own views and sided with the latter. He therefore fixed an early date for the disputation, July 16, 1759, to be held in Lvov Cathedral, and he obliged the rabbis of his diocese to attend.
The disputation opened on July 17, attended by crowds of Poles, and was conducted intermittently at several sessions until September 10. The arguments of both sides, the theses of the "contra-talmudists" and the answers of the rabbis, were presented in writing, but in addition vehement oral disputes took place. About 30 men appeared for the rabbis, and 10–20 for the sectarians. However, the number of the actual participants was smaller. The chief spokesman, and the man who bore the main responsibility on the Jewish side, was R. Ḥayyim Kohen Rapoport, the leading rabbi of Lvov, a highly respected man of great spiritual stature. Supporting him were the rabbis of Bohorodczany and Stanislawow. The tradition which sprang up in popular accounts circulating years later that *Israel b. Eliezer Ba'al Shem Tov, the founder of Ḥasidism, was also a participant, has no historical foundation. Frank himself took part only in the last session of the disputation when the blood libel question was debated. The sect's spokesmen were three scholars who had previously been active in Podolia among the followers of Barukhyah: Leib b. Nathan Krisa from Nodwarna, R. Naḥman from Krzywicze, and Solomon b. Elisha Shor from Rohatyn. After each session, consultations took place between the rabbis and the parnasim, who drafted written replies. They were joined by a wine merchant from Lvov, Baer *Birkenthal of Bolechov, who, unlike the rabbis, spoke fluent Polish, and he prepared the Polish text of their replies. His memoirs of the disputation in Sefer Divrei Binah fill in the background of the official protocol which was drawn up in Polish by the priest Gaudenty Pikulsi, and printed in Lvov in 1760 with the title Złość Żydowska ("The Jewish Evil"). In Lvov the Frankists' arguments were presented in a form accommodated as far as possible to the tenets of Christianity, to an even greater extent than at the earlier disputation. However, even then, they avoided any explicit reference to Jesus of Nazareth, and there is no doubt that this silence served the express purpose of harmonizing their secret faith in Frank as God and Messiah in a corporeal form with their official support of Christianity. Indeed, according to Frank himself, Christianity was no more than a screen (pargod) behind which lay hidden the true faith, which he proclaimed to be "the sacred religion of Edom."
Seven main propositions were disputed: (1) all the biblical prophecies concerning the coming of the Messiah have already been fulfilled; (2) the Messiah is the true God who became incarnate in human form in order to suffer for the sake of our redemption; (3) since the advent of the true Messiah, the sacrifices and the ceremonial laws of the Torah have been abolished; (4) everyone must follow the religion of the Messiah and his teaching, for within it lies the salvation of the soul; (5) the cross is the sign of the divine trinity and the seal of the Messiah; (6) only through baptism can a man arrive at true faith in the Messiah; and (7) the Talmud teaches that the Jews need Christian blood, and whoever believes in the Talmud is bound to use it.
The rabbis refused to reply to some of these theses for fear of being offensive to the Christian faith in their answers. The disputation began at the behest of the Frankists with a statement by their protector Moliwda Kossadowski. The rabbis replied only to the first and second of the theological arguments. It was obvious from the outset that the main attention would be centered on the seventh proposition, whose effects were potentially highly dangerous for the whole of Jewry. This particular argument came up for discussion on August 27. In the preceding weeks Frank had left Iwanie and passed through the cities of Galicia, visiting his followers. He then waited a long time in Busk, near Lvov, where he was joined by his wife and children. The Frankist arguments in support of the blood libel are a mixture of quotations from books by earlier Polish apostates, and absurd arguments and nonsensical discussions based on statements in rabbinic literature containing only the slightest mention of "blood" or "red." According to Baer Birkenthal the rabbis too did not refrain from using literary stratagems in order to strengthen the impression that their replies would have on the Catholic priests, and in the oral debates they all rejected all Polish translations from talmudic and rabbinic literature without exception, which resulted in some violent verbal exchanges. Behind the scenes of the disputation, contacts continued between the rabbinic representatives and Mikulski, who began to waver, both because of the opposition of the higher church authorities to the blood libel and also as a result of rabbinic arguments concerning Frankist duplicity. The debate on this point was continued in the last session on September 10, when Rabbi Rapoport made a stringent attack on the blood libel. As the disputation came to an end, one of the Frankists approached the rabbi and said: "You have declared our blood permitted – this is your 'blood for blood.'" The confused ratiocinations of the Frankists did not achieve the desired effect, and, in the end, Mikulski resolved to ask the rabbis for a detailed written answer in Polish to the Frankists' charges. However, the time for their reply was postponed until after the end of the disputation. In the meantime nothing concrete emerged from all the upheaval about the blood libel.
On the other hand, the conversion of many of the Frankists did actually take place. Frank himself was received with extraordinary honor in Lvov, and he dispatched his flock to the baptismal font. He himself was the first to be baptized on Sept. 17, 1759. There is some disagreement about the number of sectarians who were converted. In Lvov alone more than 500 Frankists (including women and children) had been baptized by the end of 1760, nearly all of them from Podolia but some from Hungary and the European provinces of Turkey. The exact numbers of converts in other places are not known, but there are details of a considerable number of baptisms in Warsaw, where Frank and his wife were baptized a second time, under the patronage of the king of Poland, in a royal ceremony, on Nov. 18, 1759; from then on he is named Josef Frank in documents. According to oral tradition in Frankist families in Poland, the number of converts was far greater than that attested by known documents, and it speaks of several thousands. On the other hand, it is known that most of the sectarians in Podolia, and in other countries, did not follow Frank all the way, but remained in the Jewish fold, although they still recognized his leadership. It would appear that all his followers in Bohemia and Moravia, and most of those in Hungary and Romania, remained Jews and continued to lead a double life, outwardly Jews and secretly "believers." Even in Galicia there remained many cells of "believers" in an appreciable number of communities, from Podhajce (Podgaytsy) in the east to Cracow in the west.
The Social Structure of the Sect
Contradictory evidence exists concerning the social and spiritual makeup of the sectarians, both of the apostates and of those who remained within the Jewish fold, but perhaps the two types of evidence are really complementary. Many sources, particularly from the Jewish side, show that a sizeable proportion of them were knowledgeable and literate, and even rabbis of small communities. Frank's closest associates among the apostates were doubtless in this category. As far as their social status was concerned, some were wealthy and owners of property, merchants and, craftsmen such as silver- and goldsmiths; some were the children of community leaders. On the other hand, a considerable number of them were distillers and innkeepers, simple people and members of the poorer classes. In Moravia and Bohemia they included a number of wealthy and aristocratic families, important merchants and state monopoly leaseholders, while in the responsa of contemporary rabbis (and also in the ḥasidic Shivḥei ha-Besht) incidents are related concerning scribes and shoḥatim who were also members of the sect. In Sziget, Hungary, a "judge of the Jews" (Judenrichter) is numbered among them, as well as several important members of the community.
The uncovering of the sect, which had hitherto practiced in secret, and the mass apostasy which had taken place in several of the Polish communities, received wide publicity and had various repercussions. The attitude of the Jewish spiritual leaders was not uniform, many rabbis taking the view that their separation from the Jewish community and their defection to Christianity were in fact desirable for the good of the Jewish people as a whole (A. Yaari in Sinai, 35 (1954), 170–82). They hoped that all the members of the sect would leave the Jewish fold, but their hopes were not realized. A different view was expressed by Israel Ba'al Shem Tov after the disputation at Lvov, namely, that "the Shekhinah bewails the sect of the apostates, for while the limb is joined to the body there is hope of a cure, but once the limb is amputated, there can be no possible remedy, for every Jew is a limb of the Shekhinah." Naḥman of Bratslav, a great-grandson of the Ba'al Shem Tov, said that his great-grandfather died of the grief inflicted by the sect and their apostasy. In many Polish communities traditions were preserved concerning Frankist families who had not apostasized, while those who were particular about family honor took care not to marry into these families because of the suspicion of illegitimacy (see *mamzer) which attached to them through their transgression of the sexual prohibitions.
Frank's journey to Warsaw in great pomp in October 1759 provoked a number of scandalous incidents, particularly in Lublin. Even after their apostasy Frank's followers were continually watched by the priests who had doubts about their reliability and the sincerity of their conversion. Records vary of the evidence given to the ecclesiastical authorities of their real faith, and it is possible that these did in fact emanate from different sources. It was G. Pikulski in particular who in December 1759 obtained separate confessions from six of the "brethren" who had remained in Lvov, and it became apparent from these that the real object of their devotion was Frank, as the living incarnation of God. When this information reached Warsaw, Frank was arrested, on Feb. 6, 1760, and for three weeks he was subjected to a detailed investigation by the ecclesiastical court, which also confronted with many of the "believers" who had accompanied him to Warsaw. Frank's testimony before the inquiry was a mixture of lies and halftruths. The court's decision was to exile him for an unlimited period to the fortress of Czestochowa which was under the highest jurisdiction of the Church, "in order to prevent him having any possible influence on the views of his followers." These latter were set free and ordered to adopt Christianity in true faith, and to forsake their leader – a result which was not achieved. Nevertheless, the "treachery" of his followers in revealing their true beliefs rankled bitterly with Frank until the end of his days. The court also issued a printed proclamation on the results of the inquiry. At the end of February Frank was exiled and remained in "honorable" captivity for 13 years. At first he was utterly deserted, but he quickly found ways of reestablishing contact between himself and his "camp." At this time the apostates were scattered in several small towns and on estates owned by the nobility. They suffered a good deal until they finally settled down, mainly in Warsaw, with the remainder in other Polish towns like Cracow and Krasnystaw, and organized themselves into a secret sectarian society, whose members were careful to observe outwardly all the tenets of the Catholic faith. They also took advantage of the unstable political situation in Poland at the end of its independence, and several of the more important families demanded noble status for themselves, with some degree of success, on the basis of old statutes which accorded such privileges to Jewish converts.
Frank in Czestochowa
From the end of 1760 emissaries from the "believers" began to visit Frank and transmit his instructions. Following these, they became once more involved in a blood libel case in the town of Wojsłwiec in 1761, as the result of which many Jews were slaughtered. Their reappearance as accusers of the Jewish people aroused great bitterness among the Jews of Poland, who saw in it a new act of vengeance. The conditions of Frank's imprisonment were gradually relaxed and from 1762 his wife was allowed to join him, while a whole group of his chief followers, both men and women, were allowed to settle near the fortress, and even to practice secret religious rites of a typical sexual orgiastic nature inside the fortress. When talking to this circle Frank added a specifically Christian interpretation to his view of the virgin as the Shekhinah, under the influence of the worship of the virgin which, in Poland, was actually centered on Czestochowa.
In 1765, when it was apparent that the country was about to break up, Frank planned to forge links with the Russian Orthodox Church and with the Russian government through a Russian ambassador in Poland, Prince Repnin. A Frankist delegation went to Smolensk and Moscow at the end of the year and promised to instigate some pro-Russian activity among the Jews, but the details are not known. It is possible that clandestine links between the Frankist camp and the Russian authorities date from this time. These plans became known to the Jews of Warsaw, and in 1767 a counterdelegation was sent to St. Petersburg in order to inform the Russians of the Frankists' true character. From then on, Frankist propaganda spread once more through the communities of Galicia, Hungary, Moravia, and Bohemia, by means of letters and emissaries from among the learned members of the sect. Links were also formed with secret Shabbateans in Germany. One of these emissaries, Aaron Isaac Te'omim from Horodenka, appeared in Altona in 1764. In 1768–69 there were two Frankist agents in Prague and Possnitz, the Shabbatean center in Moravia, and there they were even allowed to preach in the synagogue. At the beginning of 1770 Frank's wife died, and thenceforth the worship of "the lady" (gevirah), which was accorded her during her lifetime, was transferred to Frank's daughter Eva (previously Rachel), who stayed with him even when practically all of his "believers" had left the fortress and gone to Warsaw. When Czestochowa was captured by the Russians in August 1772, after the first partition of Poland, Frank was freed by the commander in chief and left the town early in 1773, going with his daughter to Warsaw. From there, in March 1773, he journeyed with 18 of his associates disguised as the servants of a wealthy merchant to Bruenn (Brno) in Moravia, to the home of his cousin Schoendel *Dobruschka, the wife of a rich and influential Jew.
Frank in Bruenn and Offenbach
Frank remained in Bruenn until 1786, obtaining the protection of the authorities, both as a respected man of means with many connections and also as a man pledged to work for the propagation of Christianity among his numerous associates in the communities of Moravia. He established a semi-military regime in his retinue, where the men wore military uniform and went through a set training. Frank's court attracted many Shabbateans in Moravia, whose families preserved for generations the swords that they wore while serving at his court. Frank went with his daughter to Vienna in March 1775 and was received in audience by the empress and her son, later Joseph ii. Some maintain that Frank promised the empress the assistance of his followers in a campaign to conquer parts of Turkey, and in fact over a period of time several Frankist emissaries were sent to Turkey, working hand in glove with the Doenmeh, and perhaps as political agents or spies in the service of the Austrian government. During this period Frank spoke a great deal about a general revolution which would overthrow kingdoms, and the Catholic Church in particular, and he also dreamed of the conquest of some territory in the wars at the end of time which would be the Frankist dominion. For this, military training would be a deliberate preparation. Where Frank obtained the money for the upkeep of his court was a constant source of wonder and speculation and the matter was never resolved; doubtless some system of taxation was organized among the members of the sect. Stories circulated about the arrival of barrels of gold sent, some say, by his followers, but according to others, by his foreign political "employers." At one particular period there were in Bruenn several hundred sectarians who followed no profession or trade, and whose sole and absolute master was Frank, who ruled with a rod of iron. In 1784 his financial resources failed temporarily and he found himself in great straits, but his situation subsequently improved. During his stay in Bruenn the greater part of his teachings, his recollections, and his tales were taken down by his chief associates. In 1786 or 1787 he left Bruenn, and, after bargaining with the prince of Ysenburg, established himself in Offenbach, near Frankfurt.
In Bruenn and Offenbach, Frank and his three children played a part, which was unusually successful for a long time, in order to throw dust in the eyes of both the inhabitants and the authorities. While pretending to follow the practices of the Catholic Church, at the same time they put on a show of strange practices, deliberately "Eastern" in nature, in order to emphasize their exotic character. In his last years Frank began to spread even among his close associates the notion that his daughter Eva was in reality the illegitimate daughter of the empress Catherine of the house of Romanov, and that he was no more than her guardian. Outwardly, the Frankists shrank from social contact with Jews, so much so that many of those who had business or other dealings with the latter refused absolutely to believe Jewish charges concerning the true nature of the community as a secret Jewish sect. Even in the printed proclamations issued in Offenbach, Frank's children based their authority on their strong ties with the Russian royal house. There is some reliable evidence to show that even the prince of Ysenburg's administration believed that Eva should be regarded as a Romanov princess.
The last center of the sect was set up in Offenbach, where members sent their sons and daughters to serve at the court, following the pattern that had been established in Bruenn. Frank had several apoplectic fits, dying on Dec. 10, 1791. His funeral was organized as a glorious demonstration by hundreds of his "believers." Frank had preserved to the end his double way of life and sustained the legendary Oriental atmosphere with which his life was imbued in the sight of both Jews and Christians.
In the period between Frank's apostasy and his death the converts strengthened their economic position, particularly in Warsaw where many of them built factories and were also active in masonic organizations. A group of about 50 Frankist families, led by Anton Czerniewski, one of Frank's chief disciples, settled in Bukovina after his death and were known there as the sect of Abrahamites; their descendants were still living a separate life there about 125 years later. Several families in Moravia and Bohemia, who had remained within the Jewish fold, also improved their social status, had close connections with the *Haskalah movement, and began to combine revolutionary mystical kabbalistic ideas with the rationalistic view of the Enlightenment. Some of those who had converted in these countries under Frank's influence were accepted in the higher administration and the Austrian aristocracy, but they preserved a few Frankist traditions and customs, so that a stratum was created in which the boundaries between Judaism and Christianity became blurred, irrespective of whether the members had converted or retained their links with Judaism.
Only rarely did whole groups of Frankists convert to Christianity, as in Prossnitz in 1773, but a considerable proportion of the younger members who were sent to Offenbach were baptized there. Enlightening examples of family histories from the intermediate stratum mentioned above are those of the Hoenig (see *Hoenigsberg) and Dobruschka families in Austria. Some of the Hoenig family remained Frankist Jews even after their elevation to the nobility, and some of them were connected with the upper bourgeoisie and the higher Austrian administration (the families of Von Hoenigsberg, Von Hoenigstein, Von Bienefeld), while members of the Dobruschka family converted practically en bloc and several of them served as officers in the army. Moses, the son of Schoendel Dobruschka, Frank's cousin, who was known in many circles as his nephew, was the outstanding figure in the last generation of the Frankists, being known also as Franz Thomas von Schoenfeld (a German writer and organizer of a mystical order of a Jewish Christian kabbalistic character) and later as Junius Frey (a Jacobin revolutionary in France).
Apparently he was offered the leadership of the sect after Frank's death, and, when he refused, Eva, together with her two younger brothers, Josef and Rochus, assumed responsibility for the direction of the court. Many people continued to go up to Offenbach, to "Gottes Haus" as the "believers" called it. However, Frank's daughter and her brothers had neither the stature nor the strength of personality required, and their fortunes quickly declined. The only independent activity that emerged from Offenbach was the dispatch of the "Red Letters" to hundreds of Jewish communities in Europe in 1799 relating to the beginning of the 19th century. In these letters the Jews were requested for the last time to enter "The holy religion of Edom." By 1803 Offenbach was almost completely deserted by the camp of the "believers," hundreds of whom had returned to Poland, while Frank's children were reduced to poverty. Josef and Rochus died in 1807 and 1813 respectively, without heirs, and Eva Frank died in 1816, leaving enormous debts. In Eva's last years a few members of the most respected families in the sect, who were supported from Warsaw, remained with her. In the last 15 years of her life she acted as if she were a royal princess of the house of Romanov, and several circles tended to believe the stories circulating in support of this.
The sect's exclusive organization continued to survive in this period through agents who went from place to place, through secret gatherings and separate religious rites, and through the dissemination of a specifically Frankist literature. The "believers" endeavored to marry only among themselves, and a wide network of inter-family relationships was created among the Frankists, even among those who had remained within the Jewish fold. Later Frankism was to a large extent the religion of families who had given their children the appropriate education. The Frankists of Germany, Bohemia, and Moravia usually held secret gatherings in Carlsbad in summer round about the Ninth of Av.
The literary activity of the sect began at the end of Frank's life, and was centered at first at Offenbach in the hands of three learned "elders," who were among his chief disciples: the two brothers Franciszek and Michael Wołowski (from the well-known rabbinic family, Shor) and Andreas Dembowski (Yeruḥam Lippmann from Czernowitz). At the end of the 18th century they compiled a collection of Frank's teachings and reminiscences, containing nearly 2,300 sayings and stories, gathered together in the book Slowa Pańskie ("The words of the Master"; Heb. Divrei ha-Adon), which was sent to circles of believers. The book was apparently written originally in Hebrew since it was quoted in this language by the Frankists of Prague. In order to meet the needs of the converts in Poland, whose children no longer learned Hebrew, it was translated, apparently in Offenbach, into very poor Polish which needed later revisions to give it a more polished style. This comprehensive book illuminates Frank's true spiritual world, as well as his relationship with Judaism, Christianity, and the members of his sect. A few complete manuscripts were preserved in a number of families in Poland, and some were acquired by public libraries and consulted by the historians Kraushar and Balaban. These manuscripts were destroyed or lost during the Holocaust, and now only two imperfect manuscripts in Cracow University Library are known, comprising about two-thirds of the complete text. Also in Offenbach, a detailed chronicle was compiled of events in the life of Frank, which gave far more reliable information than all other documents, in which Frank did not refrain from telling lies. It also contained a detailed and undisguised description of the sexual rites practiced by Frank. This manuscript was lent to Kraushar by a Frankist family, but since then it has vanished without trace. The work of an anonymous Frankist, written in Polish about 1800 and called "The Prophecy of Isaiah," which puts the metaphors of the biblical book to Frankist use, gives a reliable record of the revolutionary and utopian expectations of the members of the sect. This manuscript, parts of which were published in Kraushar's book, was in the library of the Warsaw Jewish community until the Holocaust. A book was recorded in Offenbach which listed the dreams and revelations of which Eva Frank and her brothers boasted, but when two younger members of the Porges family in Prague, who had been sent to the court and been disillusioned with what they saw, fled from Offenbach, they took the book with them and handed it over to the rabbinical court in Fuerth, who apparently destroyed it.
The Frankists in Prague
Another center of intensive literary activity emerged in Prague, where an important Frankist group had established itself. At its head were several members of the distinguished Wehle and *Bondi families, whose forebears had belonged to the secret Shabbatean movement for some generations. They had strong connections with "the believers" in other communities in Bohemia and Moravia. Their spiritual leader, Jonas Wehle (1752–1823), was aided by his brothers, who were fervent Frankists, and his son-in-law Loew von Hoenigsberg (d. 1811), who committed to writing many of the teachings of the circle. This group acted with great prudence for a long time, particularly during the lifetime of R. Ezekiel *Landau, and its members denied in his presence that they belonged to the sect. However, after his death they became more conspicuous. In 1799 R. Eleazar *Fleckeles, Landau's successor, preached some fiercely polemical sermons against them, causing riotous disturbances in the Prague synagogue, and leading to the publication of libelous attacks on the group, as well as to both denunciations and defense of its members before the civil authorities. A great deal of evidence, extracted from "penitent" members of the sect in Kolin and other places, remains from this period. The important file on the Frankists in the Prague community archives was removed by the president of the community at the end of the 19th century, out of respect for the families implicated in it. The disturbances connected with the appearance of the "Red Letters" (written in red ink, as a symbol of the religion of Edom) helped to maintain a small, distinct Frankist group in Prague for years, and some of its members, or their children, were later among the founders of the first Reform temple in Prague (c. 1832). A similar distinct group existed for a long time in Prossnitz. Some of the literature of the Prague circle survived, namely, a commentary on the aggadot of Ein Ya'akov and a large collection of letters on details of the faith, as well as commentaries on various biblical passages written in German mixed with Yiddish and Hebrew by Loew Hoenigsberg in the early 19th century. Aaron Jellinek possessed various Frankist writings in German, but they disappeared after his death.
On Eva Frank's death the organization weakened, although in 1823 Elias Kaplinski, a member of Frank's wife's family, still tried to summon a conference of the sectarians, which took place in Carlsbad. After this the sect broke up, and messengers were sent to collect together the various writings from the scattered families. This deliberate concealment of Frankist literature is one of the main reasons for the ignorance concerning its internal history, allied to the decided reluctance of most of the sectarians' descendants to promote any investigation into their affairs. The only one of "the believers" who left any memoirs of his early days was Moses Porges (later Von Portheim). These he had recorded in his old age. A whole group of Frankist families from Bohemia and Moravia migrated to the United States in 1848–49. In his last will and testament, Gottlieb Wehle of New York, 1867, a nephew of Jonas Wehle, expresses a deep feeling of identity with his Frankist forebears, who appeared to him to be the first fighters for progress in the ghetto, a view held by many of the descendants of "the believers." The connection between the Frankists' heretical Kabbalah and the ideas of the new Enlightenment is evident both in surviving manuscripts from Prague, and in the traditions of some of these families in Bohemia and Moravia (where there were adherents of the sect, outside Prague, in Kolin, Horschitz (Horice), Holleschau (Holesov), and Kojetin).
There continued to be strong ties between the neophyte families in Poland, who had risen considerably in the social scale in the 19th century, and there may have been some kind of organization among them. In the first three generations after the apostasy of 1759-60 most of them married only among themselves, preserving their Jewish character in several ways, and only a very few intermarried with true Catholics. Copies of "the Words of the Master" were still being produced in the 1820s, and apparently it had its readers. The Frankists were active as fervent Polish patriots and took part in the rebellions of 1793, 1830, and 1863. Nevertheless the whole time they were under suspicion of Jewish sectarian separatism. In Warsaw in the 1830s most of the lawyers were descendants of the Frankists, many of whom were also businessmen, writers, and musicians. It was only in the middle of the 19th century that mixed marriages increased between them and the Poles, and most of them moved from the liberal wing of Polish society to the nationalist conservative wing. However, there still remained a number of families who continued to marry only among themselves. For a long time this circle maintained secret contacts with the Doenmeh in Salonika. An unresolved controversy still exists concerning the Frankist affiliation of Adam *Mickiewicz, the greatest Polish poet. There is clear evidence of this from the poet himself (on his mother's side), but in Poland this evidence is resolutely misinterpreted. Mickiewicz's Frankist origins were well-known to the Warsaw Jewish community as early as 1838 (according to evidence in the azdj of that year, p. 362). The parents of the poet's wife also came from Frankist families.
The crystallization of the Frankist sect is one of the most marked indications of the crisis which struck the Jewish society in the mid-18th century. Frank's personality reveals clear signs of the adventurer, motivated by a blend of religious impulses and a lust for power. By contrast, his "believers" were on the whole men of deep faith and moral integrity as far as this did not conflict with the vicious demands made on them by Frank. In all that remains of their original literature whether in German, Polish or Hebrew, there is absolutely no reference to those matters, like the blood libel, which so aroused the Jewish community against them. They were fascinated by the words of their leader and his vision of a unique fusion between Judaism and Christianity, but they easily combined this with more modest hopes which led them to become protagonists of liberal-bourgeois ideals. Their nihilist Shabbatean faith served as a transition to a new world beyond the ghetto. They quickly forgot their licentious practices and acquired a reputation of being men of the highest moral conduct. Many Frankist families kept a miniature of Eva Frank which used to be sent to the most prominent households, and to this day some families honor her as a saintly woman who was falsely reviled.
J. Emden, Sefer Shimmush (Altona, 1762); idem, Megillat Sefer (1896); E. Fleckeles, Ahavat David (Prague, 1800); M. Balaban, Le-Toledot ha-Tenu'ah ha-Frankit (1934); idem, in: Livred'hommage à… S. Poznański (1927), 25–75; N.M. Gelber, in: Yivo Historishe Shriftn, 1 (1929); idem, in: Zion, 2 (1937), 326–32; G. Scholem, ibid., 35 (1920/21); idem, in: Keneset, 2 (1937), 347–92; idem, in: Sefer Yovel le-Yitẓḥak Baer (1960), 409–30; idem, in: rhr, 144 (1953–54), 42–77; idem, The Messianic Idea in Judaism, and Other Essays (1971); idem, in: Zeugnisse T.W. Adorno zum Geburtstag (1963), 20–32; idem, in: Max Brod Gedenkbuch (1969), 77–92; idem, in: Commentary, 51 (Jan. 1971), 41–70; A. Yaari, in: Sinai, 35 (1954), 120–82; 42 (1958), 294–306; A.J. Brawer, Galiẓyah vi-Yhudeha (1966), 197–275; P. Beer, Geschichte der religioesen Sekten der Juden, 2 (1923); H. Graetz, Frankund die Frankisten (1868); idem, in: mgwj, 22 (1873); S. Back, ibid., 26 (1877); A.G. Schenk-Rink, Die Polen in Offenbach (1866–69); A. Kraushar, Frank i frankiści polscy (1895); T. Jeske-Choiński, Neofici polscy (1904), 46–107; M. Wishnitzer, in: Mémoires de l'Académie… de St. Pétersbourg, series 8, Hist.-Phil. Section, 12 no. 3 (1914); F. Mauthner, Lebenserinnerungen (1918), 295–307; C. Seligman, in: Frankfurter Israelitisches Gemeindeblatt, 10 (1932), 121–3, 150–2; V. Zacek, in: jggjČ, 9 (1938), 343–410; O. Rabinowicz, in: jqr 75th Anniversary Volume (1967), 429–45; P. Arnsberg, Von Podolien nach Offenbach (1965); R. Kestenberg-Gladstein, Neuere Geschichte der Juden in den boehmischen Laendern, 1 (1969), 123–91; A.G. Duker, in: jsos, 25 (1963), 287–333; idem, in: Joshua Starr Memorial Volume (1963), 191–201.
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