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	\|HasTitle=Jewish Messianic Movements		\|HasTitle=Jewish Messianic Movements
	\|HasAuthor=Jan Doktór		\|HasAuthor=Jan Doktór
	\|BelongsToTopic=Religion~~, Rabbinate, Hasidism~~; Jews and Their Surrounding		\|BelongsToTopic=Religion; Jews and Their Surrounding
	\|HasTimePeriod=Before 1772		\|HasTimePeriod=Before 1772
	\|HasRegion=Galicia		\|HasRegion=Galicia

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	\|HasRelatedEntries=Article:1.6.5; Article:2.6.1		\|HasRelatedEntries=Article:1.6.5; Article:2.6.1
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	\|HasMap=Map:Map-1.6.6		\|HasMap=Map:Map-1.6.6-Ex
	\|HasNationalLibraryCode=997013604473405174		\|HasNationalLibraryCode=997013604473405174
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← Older revision		Revision as of 17:17, 3 September 2026
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	'''Shabetai Tsevi and the Sabbatian Movement'''		'''Shabetai Tsevi and the Sabbatian Movement'''

	In 1648 in Smyrna (Izmir), the young kabbalist '''[https://encyclopedia.yivo.org/article/134'''\| '''Shabetai Tsevi'''] (1626–1676) experienced a revelation in which he received a messianic mission from heaven '''[[Image:1.6.6-Messianic-1]]'''. At first, only a handful of believers gathered around him and he himself was cursed and banished from the city. His messianic proclamation, however, was not forgotten. In 1665, his mission was authenticated by another young kabbalist, '''Nathan of Gaza '''(1643–1680), whose followers valued and recognized him as a prophet. The messianic euphoria engulfed Jews all over the world. The subsequent events, however, embarrassed the public. In December 1665, when Shabetai Tsevi reached Istanbul from his native Smyrna, he was arrested by the order of the Grand Vizier of the Ottoman Empire. On April 19, 1666, Shabetai was transported to Gallipoli (Abydos), a stronghold-residence on the European side of the Dardanelle where great dignitaries whom the Empire wished to place in custody were customarily held. There, he was provided not only with luxurious conditions but also with all freedoms, including the right to welcome believers who came to worship him from all sides [[Image:1.6.6-Messianic-2\|1.6.6-Messianic-2]].		In 1648 in Smyrna (Izmir), the young kabbalist '''[https://encyclopedia.yivo.org/article/134 ''' '''Shabetai Tsevi'''] (1626–1676) experienced a revelation in which he received a messianic mission from heaven '''[[Image:1.6.6-Messianic-1]]'''. At first, only a handful of believers gathered around him and he himself was cursed and banished from the city. His messianic proclamation, however, was not forgotten. In 1665, his mission was authenticated by another young kabbalist, '''Nathan of Gaza '''(1643–1680), whose followers valued and recognized him as a prophet. The messianic euphoria engulfed Jews all over the world. The subsequent events, however, embarrassed the public. In December 1665, when Shabetai Tsevi reached Istanbul from his native Smyrna, he was arrested by the order of the Grand Vizier of the Ottoman Empire. On April 19, 1666, Shabetai was transported to Gallipoli (Abydos), a stronghold-residence on the European side of the Dardanelle where great dignitaries whom the Empire wished to place in custody were customarily held. There, he was provided not only with luxurious conditions but also with all freedoms, including the right to welcome believers who came to worship him from all sides [[Image:1.6.6-Messianic-2\|1.6.6-Messianic-2]].

	The public rituals and sermons that Shabetai conducted during his stint in honorable confinement were filled with mystical exaltation that far transcended accepted religious traditions. According to contemporaries, upon his arrival to Gallipoli on the eve of Passover, Shabetai sacrificed a lamb and cooked it in its fat (''ḥelev''), a forbidden act under the rules of ''kashrut'' (Leviticus 7:23–24). He also encouraged his guests to eat this forbidden food with him, blessing them with the words: “He who permits what is forbidden.” Later, Shabetai issued a circular to all of Jewry, changing the mourning fast of the Ninth of Av, the day of mourning on the destruction of the temples in Jerusalem, to a feast of joy on the anniversary of “the birth of our king and savior.”<ref>Gershom Scholem, ''Sabbatai Ṣevi: The Mystical Messiah, 1626–1676'' (Princeton: Princeton University Press, 2016)'','' 627–-628.</ref>		The public rituals and sermons that Shabetai conducted during his stint in honorable confinement were filled with mystical exaltation that far transcended accepted religious traditions. According to contemporaries, upon his arrival to Gallipoli on the eve of Passover, Shabetai sacrificed a lamb and cooked it in its fat (''ḥelev''), a forbidden act under the rules of ''kashrut'' (Leviticus 7:23–24). He also encouraged his guests to eat this forbidden food with him, blessing them with the words: “He who permits what is forbidden.” Later, Shabetai issued a circular to all of Jewry, changing the mourning fast of the Ninth of Av, the day of mourning on the destruction of the temples in Jerusalem, to a feast of joy on the anniversary of “the birth of our king and savior.”<ref>Gershom Scholem, ''Sabbatai Ṣevi: The Mystical Messiah, 1626–1676'' (Princeton: Princeton University Press, 2016)'','' 627–-628.</ref>
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	In 1670 and again in 1672, the Council of Four Lands placed a curse on the followers of the faithless Messiah, which forced them to publicly renounce heresy. Those who maintained their faith in Shabetai went underground and eschewed overt messianic agitation, gathering in small groups and, under the guise of studying kabbalistic works, tried to sustain their messianic hopes. Shabetai Tsevi’s death in exile in 1676 did not undermine their faith. Announcements of his return from the afterlife or the upcoming reincarnation of the messianic soul as a savior who would complete the work Shabetai had begun recurred for the next two centuries, fueling further messianic outbursts.		In 1670 and again in 1672, the Council of Four Lands placed a curse on the followers of the faithless Messiah, which forced them to publicly renounce heresy. Those who maintained their faith in Shabetai went underground and eschewed overt messianic agitation, gathering in small groups and, under the guise of studying kabbalistic works, tried to sustain their messianic hopes. Shabetai Tsevi’s death in exile in 1676 did not undermine their faith. Announcements of his return from the afterlife or the upcoming reincarnation of the messianic soul as a savior who would complete the work Shabetai had begun recurred for the next two centuries, fueling further messianic outbursts.

	Following the Polish–Turkish wars of 1672–1676 and 1683–1699, a new surge of messianic aspirations emerged in Poland. The kabbalist '''[https://encyclopedia.yivo.org/article/624~~'''\|'''~~Hayim Malakh'''] brought Sabbatian teachings to the future Eastern Galicia around 1700 after returning from lengthy travels in Italy, Turkey, and the Land of Israel. Establishing his ''beit midrash ''in Zhovkva, he attracted many supporters including rabbis '''Fishel of Zolochiv''' and '''Mordekhai Ashkenazi'''. A short time later, Rabbi '''Mosheh David''' began to preach Sabbatianism in Pidhaitsi and the rabbi and the rabbinical judge of Rozdil became open Sabbatians.<ref>Paweł Maciejko, ''Mixed Multitude: Jakob Frank and the Frankist Movement, 1755–1816'' (Philadelphia: University of Pennsylvania Press, 2011), 11.</ref> After the Council of Four Lands renewed its excommunication of Sabbatians in 1722, many Sabbatians found refuge in Sub-Carpathian Eastern Galicia and especially in Nadvirna, where, according to Ya‘akov Emden, a leading opponent of Sabbateanism, “the entire community turned to heresy, following Shabetai Tsevi.”<ref>Jacob Emden, ‘''Edut be-Ya’aḳov'', 51; Maciejko, ''Mixed Multitude,'' 11.</ref>		Following the Polish–Turkish wars of 1672–1676 and 1683–1699, a new surge of messianic aspirations emerged in Poland. The kabbalist '''[https://encyclopedia.yivo.org/article/624 Hayim Malakh'''] brought Sabbatian teachings to the future Eastern Galicia around 1700 after returning from lengthy travels in Italy, Turkey, and the Land of Israel. Establishing his ''beit midrash ''in Zhovkva, he attracted many supporters including rabbis '''Fishel of Zolochiv''' and '''Mordekhai Ashkenazi'''. A short time later, Rabbi '''Mosheh David''' began to preach Sabbatianism in Pidhaitsi and the rabbi and the rabbinical judge of Rozdil became open Sabbatians.<ref>Paweł Maciejko, ''Mixed Multitude: Jakob Frank and the Frankist Movement, 1755–1816'' (Philadelphia: University of Pennsylvania Press, 2011), 11.</ref> After the Council of Four Lands renewed its excommunication of Sabbatians in 1722, many Sabbatians found refuge in Sub-Carpathian Eastern Galicia and especially in Nadvirna, where, according to Ya‘akov Emden, a leading opponent of Sabbateanism, “the entire community turned to heresy, following Shabetai Tsevi.”<ref>Jacob Emden, ‘''Edut be-Ya’aḳov'', 51; Maciejko, ''Mixed Multitude,'' 11.</ref>

	The wine merchant and memoirist '''[[Person:Birkenthal\|'''Dov Ber Birkenthal''']]''' (1723-1805) of Bolekhiv reports that Jews in Nadvirna slaughtered a sheep on the fast day of Ninth of Av, roasted it in its fat (''ḥelev''), and celebrated this day, hoping for Shabetai’s second coming.<ref>Dov Ber Birkenthal, ''Divrei bina: Zikhronot'', vol. 1: ''Divrei bina'', ed. Gershon David Hundert (Jerusalem: Mosad Bialik 2023), 255.</ref> One of the most prominent Sabbatians in Nadvirna was '''Yehudah Leib Krysa''', who later became a supporter of Ya‘akov Frank and his rival for the leadership in the new messianic movement. According to Birkenthal, before Frank’s appearance in Podolia, “Leib Krysa wandered through all the towns of Podolia in order to deceive and to incite some people of Israel to change their faith and to profess the religion of Shabetai Tsevi.”<ref>Dov Ber Birkenthal, ''Divrei bina: Zikhronot'', vol. 1: ''Divrei bina'', ed. Gershon David Hundert (Jerusalem: Mosad Bialik 2023), translation by Maciejko, ''Mixed Multitude, ''138.</ref> Another prominent Sabbatian from Nadvirna,''' Zeev Wolf Benditsch,''' travelled to Thessaloniki in 1720 to meet the supposed reincarnation of Shabetai''' '''Tsevi, Berukhiah Russo, on his deathbed.		The wine merchant and memoirist '''[[Person:Birkenthal\|'''Dov Ber Birkenthal''']]''' (1723-1805) of Bolekhiv reports that Jews in Nadvirna slaughtered a sheep on the fast day of Ninth of Av, roasted it in its fat (''ḥelev''), and celebrated this day, hoping for Shabetai’s second coming.<ref>Dov Ber Birkenthal, ''Divrei bina: Zikhronot'', vol. 1: ''Divrei bina'', ed. Gershon David Hundert (Jerusalem: Mosad Bialik 2023), 255.</ref> One of the most prominent Sabbatians in Nadvirna was '''Yehudah Leib Krysa''', who later became a supporter of Ya‘akov Frank and his rival for the leadership in the new messianic movement. According to Birkenthal, before Frank’s appearance in Podolia, “Leib Krysa wandered through all the towns of Podolia in order to deceive and to incite some people of Israel to change their faith and to profess the religion of Shabetai Tsevi.”<ref>Dov Ber Birkenthal, ''Divrei bina: Zikhronot'', vol. 1: ''Divrei bina'', ed. Gershon David Hundert (Jerusalem: Mosad Bialik 2023), translation by Maciejko, ''Mixed Multitude, ''138.</ref> Another prominent Sabbatian from Nadvirna,''' Zeev Wolf Benditsch,''' travelled to Thessaloniki in 1720 to meet the supposed reincarnation of Shabetai''' '''Tsevi, Berukhiah Russo, on his deathbed.
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	The last great messianic eruption of Sabbatianism took place in the mid-eighteenth century in the southeastern borderlands of the Commonwealth. This outbreak shocked the Jewish community and Christian opinion in all of Europe. It is not clear what prompted the messianists to act and what they wanted to achieve at a time when no messianic announcements were heard and no date for the messianic breakthrough was set. Apparently, they were fed up with nearly a century of suppression of their faith and repeated cycles of messianic uprisings and persecution. They were hard pressed by the last wave of repression in the 1740s, after the failure of the messianic announcements in the year 5500 (1740). However, discouraged and frustrated they were, the sectarians were loath to abandon their messianic faith and the Jewish community. They decided to emerge from the underground and found with the help of the Church, with which they flirted by propagating a doctrine ostensibly similar to Christianity, their own Jewish religious community, the third in the Polish-Lithuanian Commonwealth after the existing communities of Rabbinical Jews and Karaites.		The last great messianic eruption of Sabbatianism took place in the mid-eighteenth century in the southeastern borderlands of the Commonwealth. This outbreak shocked the Jewish community and Christian opinion in all of Europe. It is not clear what prompted the messianists to act and what they wanted to achieve at a time when no messianic announcements were heard and no date for the messianic breakthrough was set. Apparently, they were fed up with nearly a century of suppression of their faith and repeated cycles of messianic uprisings and persecution. They were hard pressed by the last wave of repression in the 1740s, after the failure of the messianic announcements in the year 5500 (1740). However, discouraged and frustrated they were, the sectarians were loath to abandon their messianic faith and the Jewish community. They decided to emerge from the underground and found with the help of the Church, with which they flirted by propagating a doctrine ostensibly similar to Christianity, their own Jewish religious community, the third in the Polish-Lithuanian Commonwealth after the existing communities of Rabbinical Jews and Karaites.

	On the night of January 27–28, 1756, about a dozen messianists, headed by the Sabbatian prophet '''[[Extension:Ex-1.6.6\|'''~~Ya’aḳov~~ Frank''']]''' (1726-1791), gathered in Lanckoroń (Zarichanka, a Podolian village near Kamianets-Podilskyi) at the home of a local Jew to conduct a secret mystical ritual. In this extraordinary ceremony, they sang and danced around the naked wife of the local rabbi, a Torah crown on her head. This meeting was apparently meant to demonstrate the Polish Sabbatians’ emergence from the heretical underground. The events that followed led to the formation of a movement later known as '''Frankism''', named after its leader. The provocateurs were arrested by Christian authorities at the instigation of local Jewish elders who later turned to bishop of Kamianets-Podilskyi, Mikołaj Dębowski, accusing the detainees of heresy and asking the bishop’s court to judge and punish them. For reasons unknown, however, the elders quickly reconsidered and on February 9 withdrew the accusation and refused to participate in the proceedings. But it was too late; the proceedings had already begun because the consistory had decided to go ahead on the basis on its own information and ordered the detained Jews to be brought to the consistory. The heretic writings, allegedly confiscated by Jewish elders, were also delivered to the consistory for examination by a competent clergyman. The bishop, however, took the matter into his own hands, not only releasing the arrested Sabbatians but giving them security guarantees until the investigation was completed.		On the night of January 27–28, 1756, about a dozen messianists, headed by the Sabbatian prophet '''[[Extension:Ex-1.6.6\|'''Ya’akov Frank''']]''' (1726-1791), gathered in Lanckoroń (Zarichanka, a Podolian village near Kamianets-Podilskyi) at the home of a local Jew to conduct a secret mystical ritual. In this extraordinary ceremony, they sang and danced around the naked wife of the local rabbi, a Torah crown on her head. This meeting was apparently meant to demonstrate the Polish Sabbatians’ emergence from the heretical underground. The events that followed led to the formation of a movement later known as '''Frankism''', named after its leader. The provocateurs were arrested by Christian authorities at the instigation of local Jewish elders who later turned to bishop of Kamianets-Podilskyi, Mikołaj Dębowski, accusing the detainees of heresy and asking the bishop’s court to judge and punish them. For reasons unknown, however, the elders quickly reconsidered and on February 9 withdrew the accusation and refused to participate in the proceedings. But it was too late; the proceedings had already begun because the consistory had decided to go ahead on the basis on its own information and ordered the detained Jews to be brought to the consistory. The heretic writings, allegedly confiscated by Jewish elders, were also delivered to the consistory for examination by a competent clergyman. The bishop, however, took the matter into his own hands, not only releasing the arrested Sabbatians but giving them security guarantees until the investigation was completed.

	Now the central Jewish authorities joined the case. In September 1756, the Council of Four Lands confirmed the curse on the Sabbatians, previously announced in Brody by the rabbinic court, and extended it to the followers of Shabetai Tsevi throughout the Polish-Lithuanian Commonwealth.		Now the central Jewish authorities joined the case. In September 1756, the Council of Four Lands confirmed the curse on the Sabbatians, previously announced in Brody by the rabbinic court, and extended it to the followers of Shabetai Tsevi throughout the Polish-Lithuanian Commonwealth.

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Liat at 11:57, 30 August 2026

2026-08-30T11:57:34Z

← Older revision		Revision as of 11:57, 30 August 2026
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	\|HasNationalLibraryCode=997013604473405174		\|HasNationalLibraryCode=997013604473405174
	\|HasGalleryImages=		\|HasGalleryImages=Image:1.6.6-Messianic-1; Image:1.6.6-Messianic-2; Image:1.6.6-Messianic-3; Image:1.6.6-Messianic-4; Image:1.6.6-Messianic-5; Image:1.6.6-Messianic-6; Image:1.6.6-Messianic-7; Image:1.6.6-Messianic-10
	}}		}}
	The year 1648 was a turning point in the lives of Polish Jews. They had awaited this year with tension and great hope, as it had long been foretold that the Messiah would come then.<ref>Nathan Hanover, ''Abyss of Despair [Yeven Metsula]'', translated by Abraham J. Mesch (New Brunswick, NJ – London: Transaction Books, 1983), 23; Gershom Scholem, ''Sabbatai Ṣevi: The Mystical Messiah, 1626–1676'' (Princeton: Princeton University Press, 2016), 88–90.</ref> The collision of hope and reality was very painful. Instead of redemption, this year brought a Сossack uprising that led to a series of tragedies affecting all inhabitants of Ukraine, particularly Jews, who were massacred in unprecedented numbers.<ref>Nathan Hanover, Abyss of Despair [Yeven Metsula], translated by Abraham J. Mesch (New Brunswick, NJ – London: Transaction Books, 1983)'','' 24–25.</ref>		The year 1648 was a turning point in the lives of Polish Jews. They had awaited this year with tension and great hope, as it had long been foretold that the Messiah would come then.<ref>Nathan Hanover, ''Abyss of Despair [Yeven Metsula]'', translated by Abraham J. Mesch (New Brunswick, NJ – London: Transaction Books, 1983), 23; Gershom Scholem, ''Sabbatai Ṣevi: The Mystical Messiah, 1626–1676'' (Princeton: Princeton University Press, 2016), 88–90.</ref> The collision of hope and reality was very painful. Instead of redemption, this year brought a Сossack uprising that led to a series of tragedies affecting all inhabitants of Ukraine, particularly Jews, who were massacred in unprecedented numbers.<ref>Nathan Hanover, Abyss of Despair [Yeven Metsula], translated by Abraham J. Mesch (New Brunswick, NJ – London: Transaction Books, 1983)'','' 24–25.</ref>

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← Older revision		Revision as of 12:22, 29 August 2026
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	The last great messianic eruption of Sabbatianism took place in the mid-eighteenth century in the southeastern borderlands of the Commonwealth. This outbreak shocked the Jewish community and Christian opinion in all of Europe. It is not clear what prompted the messianists to act and what they wanted to achieve at a time when no messianic announcements were heard and no date for the messianic breakthrough was set. Apparently, they were fed up with nearly a century of suppression of their faith and repeated cycles of messianic uprisings and persecution. They were hard pressed by the last wave of repression in the 1740s, after the failure of the messianic announcements in the year 5500 (1740). However, discouraged and frustrated they were, the sectarians were loath to abandon their messianic faith and the Jewish community. They decided to emerge from the underground and found with the help of the Church, with which they flirted by propagating a doctrine ostensibly similar to Christianity, their own Jewish religious community, the third in the Polish-Lithuanian Commonwealth after the existing communities of Rabbinical Jews and Karaites.		The last great messianic eruption of Sabbatianism took place in the mid-eighteenth century in the southeastern borderlands of the Commonwealth. This outbreak shocked the Jewish community and Christian opinion in all of Europe. It is not clear what prompted the messianists to act and what they wanted to achieve at a time when no messianic announcements were heard and no date for the messianic breakthrough was set. Apparently, they were fed up with nearly a century of suppression of their faith and repeated cycles of messianic uprisings and persecution. They were hard pressed by the last wave of repression in the 1740s, after the failure of the messianic announcements in the year 5500 (1740). However, discouraged and frustrated they were, the sectarians were loath to abandon their messianic faith and the Jewish community. They decided to emerge from the underground and found with the help of the Church, with which they flirted by propagating a doctrine ostensibly similar to Christianity, their own Jewish religious community, the third in the Polish-Lithuanian Commonwealth after the existing communities of Rabbinical Jews and Karaites.

	On the night of January 27–28, 1756, about a dozen messianists, headed by the Sabbatian prophet '''[[Extension:Ex-1.6.6\|'''~~Ya’aḳov~~ Frank''']]''' (1726-1791), gathered in Lanckoroń (Zarichanka, a Podolian village near Kamianets-Podilskyi) at the home of a local Jew to conduct a secret mystical ritual. In this extraordinary ceremony, they sang and danced around the naked wife of the local rabbi, a Torah crown on her head. This meeting was apparently meant to demonstrate the Polish Sabbatians’ emergence from the heretical underground. The events that followed led to the formation of a movement later known as '''Frankism''', named after its leader. The provocateurs were arrested by Christian authorities at the instigation of local Jewish elders who later turned to bishop of Kamianets-Podilskyi, Mikołaj Dębowski, accusing the detainees of heresy and asking the bishop’s court to judge and punish them. For reasons unknown, however, the elders quickly reconsidered and on February 9 withdrew the accusation and refused to participate in the proceedings. But it was too late; the proceedings had already begun because the consistory had decided to go ahead on the basis on its own information and ordered the detained Jews to be brought to the consistory. The heretic writings, allegedly confiscated by Jewish elders, were also delivered to the consistory for examination by a competent clergyman. The bishop, however, took the matter into his own hands, not only releasing the arrested Sabbatians but giving them security guarantees until the investigation was completed.		On the night of January 27–28, 1756, about a dozen messianists, headed by the Sabbatian prophet '''[[Extension:Ex-1.6.6\|'''Ya’akov Frank''']]''' (1726-1791), gathered in Lanckoroń (Zarichanka, a Podolian village near Kamianets-Podilskyi) at the home of a local Jew to conduct a secret mystical ritual. In this extraordinary ceremony, they sang and danced around the naked wife of the local rabbi, a Torah crown on her head. This meeting was apparently meant to demonstrate the Polish Sabbatians’ emergence from the heretical underground. The events that followed led to the formation of a movement later known as '''Frankism''', named after its leader. The provocateurs were arrested by Christian authorities at the instigation of local Jewish elders who later turned to bishop of Kamianets-Podilskyi, Mikołaj Dębowski, accusing the detainees of heresy and asking the bishop’s court to judge and punish them. For reasons unknown, however, the elders quickly reconsidered and on February 9 withdrew the accusation and refused to participate in the proceedings. But it was too late; the proceedings had already begun because the consistory had decided to go ahead on the basis on its own information and ordered the detained Jews to be brought to the consistory. The heretic writings, allegedly confiscated by Jewish elders, were also delivered to the consistory for examination by a competent clergyman. The bishop, however, took the matter into his own hands, not only releasing the arrested Sabbatians but giving them security guarantees until the investigation was completed.

	Now the central Jewish authorities joined the case. In September 1756, the Council of Four Lands confirmed the curse on the Sabbatians, previously announced in Brody by the rabbinic court, and extended it to the followers of Shabetai Tsevi throughout the Polish-Lithuanian Commonwealth.		Now the central Jewish authorities joined the case. In September 1756, the Council of Four Lands confirmed the curse on the Sabbatians, previously announced in Brody by the rabbinic court, and extended it to the followers of Shabetai Tsevi throughout the Polish-Lithuanian Commonwealth.

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2026-07-29T22:32:35Z

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← Older revision		Revision as of 22:32, 29 July 2026
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	}}		}}
	~~<span id="jewish-messianic-movements-in-galicia"></span>~~
	~~= Jewish Messianic Movements in Galicia =~~

	~~'''Jan Doktór'''~~

	The year 1648 was a turning point in the lives of Polish Jews. They had awaited this year with tension and great hope, as it had long been foretold that the Messiah would come then.<ref>Nathan Hanover, ''Abyss of Despair [Yeven Metsula]'', translated by Abraham J. Mesch (New Brunswick, NJ – London: Transaction Books, 1983), 23; Gershom Scholem, ''Sabbatai Ṣevi: The Mystical Messiah, 1626–1676'' (Princeton: Princeton University Press, 2016), 88–90.</ref> The collision of hope and reality was very painful. Instead of redemption, this year brought a Сossack uprising that led to a series of tragedies affecting all inhabitants of Ukraine, particularly Jews, who were massacred in unprecedented numbers.<ref>Nathan Hanover, Abyss of Despair [Yeven Metsula], translated by Abraham J. Mesch (New Brunswick, NJ – London: Transaction Books, 1983)'','' 24–25.</ref>		The year 1648 was a turning point in the lives of Polish Jews. They had awaited this year with tension and great hope, as it had long been foretold that the Messiah would come then.<ref>Nathan Hanover, ''Abyss of Despair [Yeven Metsula]'', translated by Abraham J. Mesch (New Brunswick, NJ – London: Transaction Books, 1983), 23; Gershom Scholem, ''Sabbatai Ṣevi: The Mystical Messiah, 1626–1676'' (Princeton: Princeton University Press, 2016), 88–90.</ref> The collision of hope and reality was very painful. Instead of redemption, this year brought a Сossack uprising that led to a series of tragedies affecting all inhabitants of Ukraine, particularly Jews, who were massacred in unprecedented numbers.<ref>Nathan Hanover, Abyss of Despair [Yeven Metsula], translated by Abraham J. Mesch (New Brunswick, NJ – London: Transaction Books, 1983)'','' 24–25.</ref>

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Liat at 08:55, 23 July 2026

2026-07-23T08:55:02Z

← Older revision		Revision as of 08:55, 23 July 2026
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	\|HasRelatedEntries=Article:1.6.5; Article:2.6.1		\|HasRelatedEntries=Article:1.6.5; Article:2.6.1
	\|HasMainPicture=Image:1.6.6-Messianic-10		\|HasMainPicture=Image:1.6.6-Messianic-10
	\|HasMap=Map-1.6.6		\|HasMap=Map:Map-1.6.6
	\|HasNationalLibraryCode=997013604473405174		\|HasNationalLibraryCode=997013604473405174
	}}		}}

Liat: Import from JSON

2026-07-12T16:11:02Z

Import from JSON

← Older revision		Revision as of 16:11, 12 July 2026
Line 7:		Line 7:
	\|HasRegion=Galicia		\|HasRegion=Galicia
	\|HasExtension=Extension:Ex-1.6.6		\|HasExtension=Extension:Ex-1.6.6
	\|HasRelatedPersonalities=~~David Ha-Levi Segal (~~Taz); ~~Neḥemyah ha-Kohen; Aryeh Leib ben Zekhariah Mendel; Hayim Malakh; Dov Ber~~ Birkenthal; ~~Yehudah Leib~~ Krysa; ~~Ḥayim ha-Cohen Rapaport~~		\|HasRelatedPersonalities=Person:Taz; Person:Birkenthal; Person:Krysa; Person:RapaportHayim
	\|HasRelatedEntries=Article:1.6.5		\|HasRelatedEntries=Article:1.6.5; Article:2.6.1
	\|HasMainPicture=Image:1.6.6-Messianic-10		\|HasMainPicture=Image:1.6.6-Messianic-10
	\|HasMap=Map-1.6.6		\|HasMap=Map-1.6.6
	\|HasNationalLibraryCode=~~997013604472405171~~		\|HasNationalLibraryCode=997013604473405174
	}}		}}