Jacob Frank is the second and last major exponent of apostate messianism, the concept that lead to the Sabbatain heresy. His picaresque life is recounted by Alexandr Kraushar. The editor's 'A Note for the General Reader' and his annotations to Kraushar's text explore the sources, and the reasons for the disappearance, of the Sabbatain heresy. These observations are reflected against aspects of early 20th Century European history. Also explored are affinities to the tenets of Sabbatian theology found in lines of T.S.Eliot's Four Quartets and in the role of the Old Bolsheviks in Stalin's Purge Trials.

The Heresy of Jacob Frank is the first monograph length study on the religious philosophy of Jacob Frank (1726-1791), who, in the wake of false messiah Sabbetai Zevi, led the largest mass apostasy in Jewish history. Based on close readings of Frank's late teachings, recorded in 1784 and 1790, this book challenges scholarly presentations of Frank that depict him as a sex-crazed "degenerate," and presents Frank as an original and prescient figure at the crossroads of tradition and modernity, reason and magic, Kabbalah and Western Esotericism. Frank's worldview combines a skeptical rejection of religious law as ineffectual and repressive with a supernatural, esoteric myth of immortal beings, material magic, and worldly power. With close readings of the theological and narrative passages of Frank's teachings, Michaelson shows how the Frankist sect evolved from its Sabbatean roots and the infamous 1757-59 disputations before the Catholic Church, into a Western Esoteric society based on alchemy, secrecy, and sexual liberation. Sexual ritual, apparently tightly limited and controlled by the sect, was not a libertine bacchanal but an enactment of the messianic reality, a corporealization of what would later become known as spirituality. While Frank was undoubtedly a manipulative, even abusive leader whose sect mostly disappeared from history, Michaelson suggests that his ideology anticipated themes that would become predominant in the Haskalah, Early Hasidism, and even contemporary 'New Age' Judaism. In an inversion of traditional religious values, Frank's antinomian theology held personal flourishing to be a religious virtue, affirmed only the material, and transferred messianic eros into social, sexual, and political reality.

In 1756, Jacob Frank, an Ottoman Jew who had returned to the Poland of his birth, was discovered leading a group of fellow travelers in a suspect religious service. At the request of the local rabbis, Polish authorities arrested the participants. Jewish authorities contacted the bishop in whose diocese the service had taken place and argued that since the rites of Frank's followers involved the practice of magic and immoral conduct, both Jews and Christians should condemn them and burn them at the stake. The scheme backfired, as the Frankists took the opportunity to ally themselves with the Church, presenting themselves as Contra-Talmudists who believed in a triune God. As a Turkish subject, Frank was released and temporarily expelled to the Ottoman territories, but the others were found guilty of breaking numerous halakhic prohibitions and were subject to a Jewish ban of excommunication. While they professed their adherence to everything that was commanded by God in the Old Testament, they asserted as well that the Rabbis of old had introduced innumerable lies and misconstructions in their interpretations of that holy book. Who were Jacob Frank and his followers? To most Christians, they seemed to be members of a Jewish sect; to Jewish reformers, they formed a group making a valiant if misguided attempt to bring an end to the power of the rabbis; and to more traditional Jews, they were heretics to be suppressed by the rabbinate. What is undeniable is that by the late eighteenth century, the Frankists numbered in the tens of thousands and had a significant political and ideological influence on non-Jewish communities throughout eastern and central Europe. Based on extensive archival research in Poland, the Czech Republic, Israel, Germany, the United States, and the Vatican, The Mixed Multitude is the first comprehensive study of Frank and Frankism in more than a century and offers an important new perspective on Jewish-Christian relations in the Age of Enlightenment.

The pronouncements of Sabbatai Tsevi (1626-76) gave rise to Sabbatianism, a key messianic movement in Judaism that spread across Jewish communities in Europe, Asia, and North Africa. The movement, which featured a set of theological doctrines in which Jewish Kabbalistic tradition merged with Muslim and later Christian elements, suffered a setback with Tsevi's conversion to Islam in 1666. Nonetheless, for another hundred and fifty years, Sabbatianism continued to exist as a heretical underground movement. It provoked intense opposition from rabbinic authorities for another century and had a significant impact on central developments of later Judaism, such as the Haskalah, the Reform movement, Hasidism, and the secularization of Jewish society. This volume provides a selection of the most original and influential texts composed by Sabbatai Tsevi and his followers, complemented by fragments of the works of their rabbinic opponents and contemporary observers and some literary works inspired by Sabbatianism. An introduction and annotations by Pawe_ Maciejko provide historical, political, and social context for the documents.

This book is concerned with the exceptional history and unprecedented thought of Jacob Frank (1726-1791), a Messianic antinomistic Jewish-Moslem-Christian leader, active in the second half of the 18th Century in the Polish-Lithuanian Commonwealth, Othman empire, Moravia and Germany. Frank grew up in the Donme circles in Salonika (Donme was the Turkish name of the Moslem-Jews who were followers of the messianic leader Sabbatai Zevi (1626-1676), who was forced to become a Moslem. Is followers decided to convert to Islam in 1683 in order to live separate Jewish messianic life). Frank defined himself in his mythical autobiography, known as 'The Words of the Lord' as a chosen messianic Leader and as an anarchist visionary who decided to cross every border and to destroy every book, law and order. His anarchistic behavior as well as his broad social influence caused a persistent rabbinic persecution and excommunication that brought Jacob Frank and his thousands followers to undertake a mess conversion to Christianity in 1759-1760.

Jacob Frank survived four Nazi concentration camps, including Dachau and the little-known Lipowa Labor Camp in Poland. His extraordinary skills as a tailor led him to head Heinrich Himmler's two-hundred-fifty-tailor operation, and put him into contact with such notorious SS officers as Eichmann, Gaeth, and Globocnik. An eyewitness to major Nazi operations and atrocities, Frank's intimate knowledge of beatings, torture, and murder brought him to Hamburg in 1974 to testify in the war crimes trial of Wolfgang Mohwinkel and other SS officers. Frank's account of his imprisonment at Lipowa details how factories operated within the labor camp system, the construction of Majdanek, and how he learned of mass shootings in nearby villages. The only survivor of his sixty-four-member family, Frank provides the only firsthand account in English of Lublin and the destruction of its Jewish quarter. Amid the horrors and everyday minutia of life under the Nazis, he reflects on the role of faith, the will to live, and the temptation of suicide. Frank also examines survivor guilt, Jewish identity, the psychology of victims and perpetrators, and the role of memory.

A timely and fascinating study of an early modern movement that transcended traditional Jewish gender paradigms and allowed women to express their spirituality freely in the public arena.