Sephath Emeth ve-Lashon Zehorith [polemic, includes letters in support of Jacob Emden in his pursuit of, and accusations against, Jonathan Eyebescheutz]

EMDEN, JACOB

(By the Author)

(Altona)

1752

FIRST EDITION. 12 ff. of illustrations of amulets plus one fold-out

Vinograd, Altona 52; Raphael, Areshet, vol. III, p.254-6, no. 11, 1

Despite his Talmudic genius and widely acclaimed erudition, the newly-installed rabbi of the triple community of Altona-Hamburg-Wandsbeck, Jonathan Eybeschütz (commonly refered to as “R. Jonathan Prager” after his previous rabbinate) came with a troubled history. As early as 17## he had fallen under suspicion of crypto-Sabbatianism (secret belief in the long discredited Shabbetai Tzevi as Messiah). At that time he was able to silence his detractors by signing on a formal ban against Sabbatians. His opponent Rabbi Jacob Emden of Altona was aware of these previous accusations and seized upon several kabbalistic amulets Eyebeshütz dispensed during his sojourn in Metz, France. (Eybeschütz served as rabbi of Metz during the years##.) According to Emden, the amulets whose text appears in the present diatribe contain several references to Shabbetai Tzevi. Emden supposedly offers the accused a fair hearing, calling upon Ebyeshutz to defend himself by providing some alternate explication of the amulets. Eybeschütz took up the offer. In his work Luchoth ha-Eduth he attempted to demonstrate that the amulets convey a diffeent sense altogether. Prof. Gershom Scholem finds the Eybeschütz reading forced. It shouldf be noted that the ilustroous Chassidic master Rabbi Nachman of Braslav stated that he could clear Rabbi Jonathan Eybeschütz’s name by revealing the true meaning of the amulets. For example, the word “mevicho” rather than being a veiled reference to “meschicho” (Messiah) by a permutation known as Atbash, is actually the initials of the words “ve-Noach mazta chen be-eynei hashem” (Genesis ##). See Chayei Moharan ###