Frankism (religious movement)

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Jakob Frank, founder of Frankism in 1755

The Francoism is a by Jacob Frank named, in 1755 by Podolien outgoing,, messianic movement in Hasidism of Jews in Eastern Europe . It is the counterpart of the later Western European Jewry under Moses Mendelssohn incurred Haskalah movement, which also ways out of the Diaspora dismissed. By rejection of the Talmud , the complete separation from the land of Israel and the conversion to Catholicism would be a necessary step on the go from one ended the Frankism for his followers, the age-old life in the ethnic dispersion and raised them by ennobling the life of a small Polish nobles .

The teaching behind Frankism was a reinterpretation of the great Kabbalistic schools in southern France and Spain as well as a continuation of the Sabbatian Kabbalah, forbidden by the rabbis , in the spirit of Gnosis ("recognition"). Jakob Frank was a Sabbatian tzaddik at the head of Frankism, which also has Sufi influences. The focus was on his new understanding of the Kabbalistic Shechina .

The reaction of the rabbis to Frankism was the total banishment of its followers from Judaism, who then lost all means of existence. After the conversion of the first Frankists, the Roman Catholic Church also condemned Frank's work as heretical and sectarian. Frankism continued to have a major impact throughout Europe well into the 19th century, probably well into the 20th century.

Followers of the movement are also known as Zoharites or contratal mudists.

Organization of Frankism

The Sabbatian tzaddik Jakob Frank was at the forefront of Frankism .

All of his 500,000 followers were members of a company for the purpose of building a Frankist army that would later secure Frank's rule and the Frankist country. There were four locations of the company around Frank himself: in Iwanie , Częstochowa , Brünn and Offenbach am Main . They had to wear plate armor , shields and helmets , draw sabers and train hard. For Frank , his followers were soldiers who simply had to remain silent and obey his orders.

His doctrinal words were not intended for the ears of all Frankists, but only for his personally selected, small group of brothers and sisters , from whom he demanded blind obedience. Frank tried to keep at least absolute control over this circle, taking advantage of their penchant for belief in demons and sorcery. Within the circle of brothers and sisters, Zaddik Jakob Frank only spoke directly to the Frankist auditorium , which consisted only of brothers (you couldn't do anything with women alone, as women would have brought death into the world.)

Elements of Frankist teaching

The "words of the Lord" as the basis

The most important Frankist script is the Księga Słów Pańskich (Book of the Lord's Words) in extremely simple, almost popular language with short sayings (up to less than ten words), interpretations and parables, visions and dreams, lengthy speculations about the elements of the teaching , various episodes from Frank's life, the Frankist “company” as well as contemporary rulers or fairy tale stories up to 1100 words. To support this, there are mainly quotations from the Torah and the Zohar as well as popular stories from the culture of the surrounding area, which are literally quoted or paraphrased or adapted to their own teaching.

There is a vision at the beginning and end of the Frankist law :

  • § 1 Frank's appointment vision
  • Section 2192 Frank's will to his "company"

In between is the extensive collection, which has slowly emerged from numerous meetings over the years. The words of the Lord belong to Jewish literature, although their content rejects the Jewish tradition and its teachings. Biblical figures like Jacob , Esau and Esther are the foundations of his teaching.

Frank's "brothers" put the words of the Lord together from 1755 to 1791 in the form of a zbiór (collection), which is why the Polish original title Księga (book) is a bit irritating and is only used once in the collection itself in § 2192. It has been written down since around 1773 and distributed exclusively by hand to the widely dispersed supporters. A last known, complete manuscript (§§ 1–2192 Words of the Lord) was destroyed along with other numerous Frankist sources during the destruction of Warsaw in the Second World War . Until recently, all Frankism researchers have therefore relied on the source material of the extensive biography of the historian Aleksander Kraushar , which is the most important discussion of Frankism from the prewar period.

The essence of the "V" teaching in Frankism

The real guide in Frankism is the virgin , the incarnation of the Shechina and the female messiah . The Frankists should bravely follow her like soldiers through all horrors. The Patriarchs and Moses had already tried to go the way, but they - like Shabbtai Zvi - had failed. This path is symbolized in the letter "V", which also represents Jacob's ladder . First you have to descend into the abyss in order to get back up to "life" after reaching the deepest humiliation. Frank would like to lead his followers to "life" through Frankism. But he - the third messianic incarnation of Sephira Tifferet after Shabbtai Zvi and Baruchia Russo, at the same time the reborn ancestor Jacob - is only a helper. He proclaimed that Frankists descent on the "V" conductors in the deepest humiliation show up on hatred and exclusion of the company because they consistently implement their deep realization that all the laws and teachings of the world, only the laws of evil Three world handlebars are that do not need to be taken into account, at most in appearance. Religions and teachings of the world can be worn like empty shells and thrown off again, because the true Torah is yet to be revealed. The Mosaic Law with its Ten Commandments is also to be despised, as it is part of the ancient Torah . The contempt for the teachings of the world culminates in a remark by Frank to his close circle of brothers and sisters, which is a mythical plea for total assimilation: Depending on the country, one should adapt to the respective religion or language. A terrifying plea for mask-like assimilation can also be found here:

“ Solomon was wise, wiser than any people. He mingled with the peoples, took the daughters of kings as wives, but could not bring anything out. He could mix with the peoples because he was a king. But here the whole world knows that I am descended from Jews, that I am newly baptized and that I am poor. But I have hope that I will mingle with their company this winter, and they themselves will call me. I tell you: whoever does not mix with the peoples, his work is in vain! "

- Jakob Frank : Words of the Lord, Kraushar § 1013, Vol. 1, p. 425

Frank did not want the Jews to acculturate, but to integrate them into society for a specific purpose in order to ultimately overthrow them. It is assumed that the enemies of Jews in the 18th century were not familiar with Frank's secret sect canon, as it would certainly have made the already hotly contested Jewish emancipation much more difficult.

Jakob Frank, the Prostak

Jakob Frank saw himself as the ideal embodiment of the vigorous, potent Prostak (Polish: vulgar, uneducated fellow). In reality, he was the only true leader who presses the image of the power-hungry, potent “Prostak” together with a figure deeply rooted in Jewish tradition: the Patriarch Jacob . Quotes from the Bible and the Zohar that deal with Jacob are used to support Frank's self-image. Frank takes many elements from Jakob, which he reinterprets and adds to his teaching. Although he identifies with Jakob, he always distances himself clearly and criticizes his weaknesses. He takes over the task of Jacob and all other patriarchs and Messiah figures. Klaus Davidowicz points out that the authors of the Lord's Words must have had a great deal of knowledge of rabbinical and cabbalistic literature, which Frank himself did not, so it is likely that learned Frankists participated in the final elaboration of the Lord's words as well of Frankism have contributed.

On the way to Esau, the cosmic "big brother"

In Frankism, YHWH is the cosmic Esau Edom , where there is absolute freedom . Jacob (Frank) sets out to meet him like the biblical Jacob once did. Since Jacob and Esau were a brother pair in the Bible, the term YHWH becomes big brother in Frankism . The Kabbalistic writings assign Jacob to Sephira Tiphereth , Frank also to the cosmic Esau. Jacob and Esau were once united in Tiphereth. That is why Frankism sees the union with the big brother (YHWH) as the overcoming of Esau by Jacob, since in ( Genesis 25,23-26  ELB ) and a. means: And one nation will be stronger than the other, and the elder (Esau) will serve the younger (Jacob). But the Frankists believed that no one has seen the real cosmic Esau since creation . Because the one who comes to him will receive eternal life. It is said that the cosmic Esau is powerful and has seals with uncanny powers through which the believing Frankist receives the “true soul” that makes eternal life possible. On earth, Edom is synonymous with the Christian world, in which, unlike in the Jewish shtetl, there is freedom. The secular way to Esau is baptism , which according to the current regulations of the Grand Duchy of Lithuania resulted in the ennoblement in the Polish Szlachta . Frankism justifies the conversion to Catholicism as necessary also on the basis of Kabbalistic symbolism: The Hebrew letter א (Aleph) symbolizes Esau, so the Torah cannot be the "correct" Torah, as it begins with the letter ב (Beth) . It is similar with the Mosaic Law , which also begins with ב (Beth) and not with א (Aleph). In the letter א (Aleph) one can recognize the Christian cross , which symbolizes the religion of Edom. At the same time, the four ends of the cross in the letter א (Aleph) also indicate four covers: Edom (religion of Edom, Christianity), Esau (the cosmic religion of Esau, knowledge), Jawan (Greek Orthodox) and Ishmael (Islam ).

When they reach Esau, Frankism proclaims that they will be freed from their "hideous names" and given a new name and reputation. Cosmologically, this is the way to the “good God”, who then calls you with a new name. On the earthly level this means baptism , baptismal name and ennobling.

The world view of Frankism

"This world is evil, and alien gods who look like people live on it"

- Jakob Frank : Words of the Lord, Kraushar § 590, Vol. 1, p. 410

The worldview of Frankism was deeply shaped by the Gnostic conviction that only an imperfect demiurge could be the creator of this world because there is evil or death in this world , which is unworthy of a "good God" in the world.

Frankism therefore assumes that there is still a "good God" above this creator god (Demiurge) who, due to his non-participation in the creation of this world, is totally hidden from it as Deus absconditus , otherworldly, invisible and unknowable, but fundamentally his principle carries in itself: the pursuit of the good . In order for the creatures of this world to penetrate to the “good God”, man should not have a religion in order to be able to approach the “good God” in complete spiritual freedom. Jakob Frank describes his images of God in a doctrinal word according to the Kabbalistic Shekhina : The “good God” was born from the beginning and has yet to be revealed. This revelation of the “good God” is an aspired goal of Frankism. Because the “good God” was not involved in the creation process, which is why this world suffers from deficiency. All Kabbalistic attempts to ascend into the divine worlds failed. The reason for this is that the way to Esau is blocked by powerful, evil three world rulers who have a human body and are here in this world. These would not be mere door guards like the angels of the Hechalot literature and do not know the cosmic "big brother", although they block the way to him. Who exactly the three world leaders are cannot be found in the doctrinal words of Frankism. But Jakob Frank prophesies that it is possible that the true “good God” will reveal himself in this world if all Jews , Christians and Muslims as well as all other people accept Catholicism . In his opinion, one cannot simply appear before the king as a ragged fellow, but rather in a garment that is worthy of the Supreme Revelation. And by adopting Catholicism, one comes to the stage of Adam Qadmon where fear of the forest animals falls . This level is intended for everyone who follows Jakob Frank.

With the help of the Frankist virgin to ascend further to the worlds of the cosmic "big brother" Esau, only those who are worthy will become in Frankism. According to Frank, this is the one who has the ability, at the gates of the paradisiacal worlds of Esau, to outsmart the large, poisonous snake that guards Esau's treasure of wisdom. But one cannot approach this big snake so easily. You need a wise guide who knows how to get to it, because the way there is full of difficulties and it leads past the Three Worlds Guide . The snake itself is no longer so dangerous. She is that biblical serpent who banished Adam and Eve from Paradise , and whoever is worthy to touch her goes to Eternal Life .

The virgin at the center of Frankism

“You thought the Messiah would be a man. But that cannot be in any way because the foundation is Virgo. She will be the true Messiah. "

- Jakob Frank : Words of the Lord, Kraushar § 1046, Vol. 1, pp. 426-27

The center of Frankism was the new draft of the Kabbalistic Shekhina . But the term Shekhina was forbidden in Frankism, because Jakob Frank called her a virgin . Since until 1969 it was not clearly defined in Judaism what exactly the term Shekhina actually meant, there was no fixed doctrine about it in Frank's time. Klaus Davidowicz assumes that Shekhina was an ancient divine name that denoted the indwelling or presence of God in a certain place.

The frankist virgin .
Eva Frank (1774)

In the Kabbalistic scriptures, special attention was paid to the Shekhina from the beginning. Using the symbolism and descriptions from the Book of Wisdom and the rabbinical literature on the Shechina, it is already introduced in the Bahir as a feminine principle within the divine world of the Sefirot. What was meant there i. d. Usually a status that usually precedes sexual union. Since the fusion of male and female principles is sought in the book of Bahir, but not described, later Kabbalistic schools like the Zohar were needed , which expanded the "GOLD" symbolism of § 36, p. 39 Bahir. The Shechina acts not only as a medium through which the Kabbalist enters the divine world, it acts as a passive feminine element that is only determined by the influence of the other Sephiroth, since it is dark like a moon and only by the light of the other is irradiated. This puts it in danger of being filled with the forces of the “other side”. But the currents that flow into them are formless. It is only through the Shekhina as a creative force that things get their appearance. It is described in the Zohar in an immense flood of images full of word games, e.g. B. as a lily (Schoschana), since it changes its colors (ischtaniat) and varies (schaniat). Before the union it is green like the leaves of a rose , but then red. The colors green and red also played a major role in Frankism. The Shechina stands for the tree of knowledge . So it changes its colors and alternates between good and bad. The desired holy marriage , described in sexual images in the Zohar, is the union of the Kabbalistic Yesod (Sefira) with the Shekhina. Frank as incarnated Jacob and leader of the Shekhina is the continuation of an idea that can already be found in the Spanish Kabbalist Josef Gikatilla . According to Frank's doctrines, all important forefathers - Abraham , Isaac , Jacob and Moses - tried to get the "virgin", which however manifested itself in different people (e.g. Rachel ) whereupon they failed. Moses' deliverance from Egypt could also not be complete since the foundation of salvation was the Virgin. But now through the Virgin there would be a female Messiah visible to all people, his daughter Eva Frank . In one doctrine, Frank clearly identifies himself with the traditional Messiah ben Joseph , who had a great messianic effect, but perished in the fight against the end-time enemies. Just as he precedes Messiah ben David , Frank prepares the "virgin" (his daughter Eva Frank).

Frankism characterizes the "virgin" with elements of the Queen Esther stories, strongly influenced by the cult of Mary around the Black Madonna Częstochowa . The Black Madonna leads to the Frankist “Virgin” (Schechina). Baptism is seen as a necessary stage. Based on Bahir and Zohar, where it is described that the Shechina is like a princess in a tower, Frank describes an actual tower of the monastery. During his exile in the Częstochowa Monastery, he had small portraits of his daughter Eva made based on the devotion to Mary, which are now in the Israeli National Library . Eve as the embodiment of the Shechina was, however, an element that did not appear during Frank's lifetime. The maiden was still hidden from Frank and his job was to free her. The "Black Madonna" indicates the true virgin, whose manifestation precedes final redemption. Frank sees himself as the guide of the "virgin" who - before her manifestation - is in a mysterious place and has been given only to him from the beginning of the world, so that he as father may be her guardian. In these times the soul of the Shekhina was still with Frank and his “brothers” were never worthy enough to see them for themselves. You should support Frank in the effort for the "virgin". Depending on the behavior of the “company”, the “virgin” behaves positively or negatively towards her; a familiar picture from the Kabbalistic descriptions of Shekhina. Jakob Frank repeatedly accused his followers of having fallen back into Judaism and preventing the liberation of the Shekhina. The only way to become a “virgin” is to adapt to the Polish environment.

The liberation of the Shekhina - transferring the Shekhina soul from Jacob to Eva Frank - are also portrayed in some longer fairytale-like stories of the Lord's words , which are reminiscent of oriental models from 1001 nights . They work with traditional, cabalistic terminology, whereby the motif of disguise and disguise as a working gardener is an important Frankist factor, and consequently the garden as a symbolic place of action for the world of the ten Sephiroth . The strengthening of the third Sephira Hochmah (also known as upper Shekhina) also leads to the liberation of the lower Shekhina. In Frank's conception of the "Virgin", despite Christian influences, one can see how deeply his ideas are rooted in Kabbalistic, but also other Jewish writings. It is clear from the Lord's words alone that the author or authors of those words must by no means have been mere “Prostaks”. Because to create such a colorful picture of the variants and echoes requires an excellent knowledge of the literature, which goes far beyond simply snapping up sayings.

Da'as, the mystical goal of Frankism

The Tree of Life with Da'ath , in Franco's after the Yiddish Da'as written

The last stage of the mystical path in Frankism is the stage of Da'as , of cosmic knowledge. In the Zohar as in Frankism, Da'as (also Da'at ) describes that mystical place where all ten Sephiroth are united. It is a sham Sephira, which cosmologically means that "hidden knowledge" that creates a harmonizing union between the two Sephira Chochmah (male principle) and Binah (female principle) and is a result of the union of cosmic forces. On the physical level, "knowledge" means the sexual union of man and woman, which is manifested in the union of Adam and Eve in ( Genesis 4.1  ELB ) . So it is possible to get to Da'as through sexual intercourse .

With the help of sexual rites Jakob Frank wanted to reach Da'as on earthly sphere, which was the last step on Jacob's ladder . A new name and a new soul was associated with it. This knowledge was a higher realization that was related to a deep insight into all things. It was enlightenment and realization rolled into one. However, Frank emphasized that none of the patriarchs and also Shabbtai Zvi could never enter the Da'as because they were not baptized . In order to be worthy of entry into Da'as, one must first have reached the Esau stage , the acceptance of Catholicism .

Frankism allowed all its followers to take part in the mystical search for the Da'as, but in return demanded blind obedience to its leader Jakob Frank, combined with the complete removal of all laws and teachings that are only ostensibly obeyed. True to the motto: "The more blind and radical my obedience to my Lord, the more likely the possibility of reaching Daat", the Frankists, after adopting Catholicism, fought their fight to complete the personal path to Daat, which in the end was only possible for a select few . The triangle or "V" of the ladder indicates the Trinity, but at the same time also indicates the earthly way of the Frankists: By getting rid of all laws and teachings, they humiliated themselves and incurred the contempt of society. If one applies the "V" to Edom, Shechina and Da'as, this means the following: The Frankists should be baptized in order to get to the cosmic Esau or in the tip of the "V" to the "virgin" (Shechina), the raises them from the depths of exile. The Shekhina then leads them up to Da'as. The beginning of the entry into Da'as shows itself on earth when the Frankists are integrated into non-Jewish society and are accepted by the international community. Then the mystical-cosmological path continues.

Massa Duma - The burden of silence

"Massa Duma" was rendered in Polish in Frankism as ciężar milczenia (burden of silence), which refers to the heavy burden of all Frankists, for an indefinite period of time about the type and extent of their disguises and disguises or their true motives and intentions in Frankism to be silent .

In the Red Letters written by Frank it becomes clear that for him “Massa Duma” was also the code word for the final victory over Esau. In some of the doctrines Frank made clear reference to the wars that led to the partitions of Poland . In it he spoke of three powerful states - Prussia , Russia , Austria-Hungary - negotiating with one another. But Frank said that their efforts for peace were in vain, because in the end the “great bloodshed” will come. And that afterwards the joy of the Frankists would be without limits, while the whole world would be in need and grief. When these terrible wars break out, the Frankists shouldn't go outside, a special curtain would make them invisible. An “omnipotent power” would emerge at this point and crush everything that belongs to the old world. This new power will be at the service of the Frankists, and no other country on earth would fear Judgment Day as much as Poland-Lithuania, strewn with Jews . The reason for this are Jacob and Esau. According to Zohar I 163b, the biblical patriarch Jacob had only prepared the way for the "true Jacob". Frank would now complete everything. "Massa Duma" is equated here with Frank's task of completing the path his forefathers have trodden.

It is no longer possible to understand whether Frank really thought of a realistic implementation of a victory over Edom. It is very possible that the apocalyptic images were only interpretations of the mystical way to bind his followers closer to himself. It could be that, against the historical backdrop of the Polish wars, his hazy, mystical images created exactly the mood among his people that he thought was necessary for them to believe in his messianic mission. Malicious interpreters could find in his teachings exactly the templates of “Jewish world domination”, which one so often tried in vain to interpret into traditional Jewish literature.

Rites in Frankism

The Frankist teachings were linked to a multitude of extremely strange rites during Frank's lifetime , which, however, are only documented by a handwriting of the words of the Lord and only in 1972 when a Catholic priest was sold to the Wojewódzka Biblioteka Publiczna im. Łopacińskiego in Lublin became known at all. Until this rediscovery, the rites of the internal circle of brothers and sisters around Jakob Frank were unknown. Aleksander Kraushar , who was the only Frankism researcher to have a complete copy of the "Chronicle" in his hands, did not go into the extremely strange descriptions.

The Frankist rites were only celebrated under those specially chosen by Frank, usually by Jakob Frank's internal, narrow circle of brothers and sisters . Furthermore, the so-called Czynność taiemma (Secret Deeds) primarily focuses on sexual activities. The exact background of the individual rites cannot be inferred. They probably go back to models of the Dönme , whose rites have unfortunately also hardly been researched. There are only three "secret acts" mentioned in the chronicle that focus on sex . Otherwise, just 50 “secret deeds” are described over a period of 40 years, but they can only represent the most important.

  • Celebrate a holy wedding : According to Frank's precise instructions, the sexual intercourse was carried out, whereby even Frankist "spectators" were welcome. Sometimes he called his female followers from far away. On the one hand, it is an expression of Kabbalistic interpretation, and on the other hand, it is also the anarchistic expression of a libertinist and antinomist group that was beyond the shtetl and rejected every worldly order as false. Occasionally, women of Frank's chosen circle refused to support him in his sexual rites. Then Frank put her under great pressure to give up her "nun existence".
  • Other rites recounted in the "Chronicle" are strange, but should serve to complete the healing of the fracture ( Tiqqun ). In addition, they were symbols of uncontradicting obedience to Frank. Crazy and apparently pointless orders in particular were intended to demonstrate that his followers followed him even on insane things. He demanded that Frankists who lived in mixed marriages must leave their respective spouses. The overpowering control of his internal circle of brothers and sisters extended to the smallest and most profane elements. Even the soup was eaten according to his order.

Frankist rites that determined the life of the "company":

  • Frank's clothing: red robes on days when he was very strict and angry; white robes on which he was very merciful.
  • Frankist house manners: They show that Frank had created an unreasonable order that regulated the entire daily routine of the "company".

Frankism films

Fiction

literature

Frankist sources (only handwritten)

  • Frank, Jakob : Księga Słów Pańskich Book of Words of the Lord (§§ 1–2286), two incomplete manuscripts of the Biblioteka Jagiellońska Kraków (since 1905)
  • Frank, Jakob: Księga Snów Pańskich . Book of Dreams of the Lord (lost)
  • Frank, Jakob: Księga przedpowiedni . Book of Prophecies (lost)
  • Frank, Jakob: Rozmaite, Adnotacje, Przypadki, Czynoście i Anekdoty Pańskie ("Chronicle"); Autograph of the Wojewódzka Biblioteka Publiczna im. Hieronima Łopacińskiego in Lublin (since 1972)

Secondary literature on Frankism

  • Davidowicz, Klaus Samuel : Between prophecy and heresy . Jakob Frank's life and teaching, Böhlau-Verlag, 2004
  • Davidowicz, Klaus Samuel: The Messiah from the Ghetto . Peter Lang GmbH 1998
  • Emeliantseva Koller, Ekaterina: Situational Religiosity - Situational Identity . New approaches to the history of Frankism in Prague (1750-1860), in: P. Ernst, G. Lamprecht (eds.), Conceptions of the Jewish - Collective Designs in Transition (= Writings of the Center for Jewish Studies 11), Innsbruck 2009, pp. 38-62.
  • Emeliantseva Koller, Ekaterina: The strange neighbor . Warsaw Frankists in the pamphlet literature of the four-year-old Sejm: 1788–1792, in: A. Binnenkade, E. Emeliantseva, S. Pacholkiv (eds.), Familiar and strange at the same time. Jewish-Christian neighborhoods in Warsaw - Lengnau - Lemberg (= Jewish Modernism 8), Cologne-Weimar: Böhlau 2009, pp. 21-94.
  • Emeliantseva, Ekaterina: Between Jewish tradition and Frankist mysticism . On the history of the Prague Frankist family Wehle: 1760–1800, Jewish History Quarterly / Kwartalnik Historii Żydów 4 (2001), pp. 549-565.
  • Frank, Yakov (1978): Sayings of Yakov Frank . Harris Lenowitz (trans.). Oakland, CA: Tzaddikim. ISBN 0-917246-05-5 .
  • Kraushar, Aleksander : Frank i frankiśći . 2 vols., 1895 / Jacob Frank, the End to the Sabbatean Heresy . Translated by Herbert Levy. Lanham, New York, Oxford 2001 - Still contains attachments with numerous documents, including a. the words of Mr. §§ 1-2286
  • Pawel Maciejko: Frankism. In: Dan Diner (Ed.): Encyclopedia of Jewish History and Culture (EJGK). Volume 2: Co-Ha. Metzler, Stuttgart / Weimar 2012, ISBN 978-3-476-02502-9 , pp. 366-369.
  • Maciejko, Pawel (2011): The Mixed Multitude: Jacob Frank and the Frankist Movement, 1755-1816. Philadelphia, PA: University of Pennsylvania Press. ISBN 978-0-8122-4315-4 .
  • Maciejko, Pawel (2006): Christian elements in early Frankist doctrine , Gal-Ed 20 (2006) pp. 13-41.
  • Maciejko, Pawel (2005): Frankism . The YIVO Encyclopedia of Jews in Eastern Europe. Yale University Press.
  • Maciejko, Pawel (2005): Baruch Yavan and the Frankist movement . Intercession in an age of upheaval, Yearbook of the Simon Dubnow Institute 4 (2005) pp. 333-354.
  • Maciejko, Pawel (2003): The Frankist Movement in Poland, the Czech Lands, and Germany (1755-1816) . University of Oxford.
  • Mandel, Arthur (1979): The Militant Messiah . The Story of Jacob Frank and the Frankists. Atlantic Highlands, NJ: Humanities Press. ISBN 0-391-00973-7 .
  • Mieses, Mateusz (1938): Polacy – Chrześcijanie pochodzenia żydowskiego . Warsaw, Wydawn, 1938.
  • Scholem, Gershom : Shabtai Zvi and Jacob Frank and the Frankists . Encyclopaedia Judaica (CD-ROM ed.).

Web links

Individual evidence

  1. ↑ Klaus Davidowicz: Between prophecy and heresy. Jakob Frank's life and teaching, Böhlau-Verlag 2004, p. 62.
  2. ↑ Davidowicz, Klaus Samuel: The Messiah from the Ghetto. Peter Lang GmbH 1998, pp. 348-353.
  3. ↑ The Zoharites . In: Meyers . 6th edition. Volume 18, p.  568 .
  4. ^ Contra-mudists . In: Meyers . 6th edition. Volume 11, p.  445 .
  5. ↑ Davidowicz, Klaus Samuel: Between prophecy and heresy . Jakob Frank's life and teachings. Böhlau-Verlag 2004, p. 99
  6. ↑ Words of Mr. Kraushar §1543, Vol. II, p. 341
  7. ↑ Davidowicz, Klaus Samuel: The Messiah from the Ghetto. P. Langer Verlag 1998, p. 294
  8. ^ "Words of the Lord" Kraushar § 104, Vol. I, p. 381
  9. ↑ “Words of the Lord” Ms Krakow 6969, Zbiór… §560
  10. ↑ Davidowicz, Klaus Samuel: The Messiah from the Ghetto. Paul Lang-Verlag 1998, p. 294
  11. ↑ Davidowicz, Klaus Samuel: The Messiah from the Ghetto. Paul Lang-Verlag 1998, p. 294
  12. ↑ Harris Lenowitz: An Introduction to the Sayings of Jacob Frank, in:. Proceedings of the Eighth World Congress of Jewish Studies in 1981, Division C Thought and Literature, Vol 2 Jewish Thought, Kabbalah and Hasidism, Jerusalem 1982, pp 93-98
  13. ↑ Davidowicz, Klaus Samuel: Between prophecy and heresy. Jakob Frank's life and teaching, Böhlau-Verlag 2004, p. 14
  14. ↑ Kraushar, Aleksander: Jacob Frank, the End to the Sabbataian Heresy . Translated by Herbert Levy, Lanham-New York-Oxford 2001 / The Polish original: Kraushar, Aleksander: Frank i frankiśći polscy . 2 vols. Kraków 1895 (still contains appendices with numerous documents)
  15. ↑ Davidowicz, Klaus Samuel: The Messiah from the Ghetto. Paul Lang Verlag 1998, p. 296
  16. ^ Words of Mr. Kraushar § 1110, Vol. 2, pp. 304-305
  17. ↑ Davidowicz, Klaus Samuel: The Messiah from the Ghetto. Paul Lang Verlag 1998, p. 310
  18. ↑ Davidowicz, Klaus Samuel: The Messiah from the Ghetto. Paul Lang Verlag 1998, p. 310
  19. ↑ Klaus Samuel Davidowicz: Between prophecy and heresy. Jakob Frank's life and teachings. Böhlau-Verlag 2004, p. 99.
  20. ↑ Words of Mr. § 265-66, Vol. I, p. 396 / § 1565, Bd. II, p. 342 / § 1300, Bd. II, p. 329 / Davidowicz, Klaus S .: Jakob Frank, the Messias from the ghetto . Lang-Verlag 1998, p. 312
  21. ^ Words of Mr. Kraushar § 1211, Vol. II, pp. 318-19
  22. ↑ Davidowicz, Klaus Samuel: The Messiah from the Ghetto. Peter Lang Verlag 1998, p. 320
  23. ^ Words of Mr. Kraushar § 1784, Vol. II, pp. 361-362
  24. ↑ Here Frank used the biblical Esau picture of the hunter who is the master of the forest animals. Davidowicz: The Messiah from the Ghetto. P. 321
  25. ↑ According to the 3rd Lithuanian Statute of 1588, converts and their descendants were ennobled to the Polish Szlachta. Davidowicz: Between Prophecy and Heresy, p. 76
  26. ↑ Words of Mr. Kraushar § 2128, Vol. 2, p. 379
  27. ↑ Davidowicz, Klaus Samuel: The Messiah from the Ghetto. Peter Lang Verlag 1998, p. 323
  28. ^ Words of Mr. Kraushar § 1419, Vol. 2, pp. 333–334
  29. ^ Words of Mr. Kraushar § 516, Vol. 1, pp. 407-408
  30. ↑ "Words of the Lord" Ms Krakow 6968, "Zbiór ...", § 205
  31. ^ Words of Mr. Kraushar § 2164, Vol. 2, p. 385
  32. ^ Words of Mr. Kraushar § 345, Vol. I, p. 401
  33. ↑ Gershom Scholem identified them on the basis of § 1892 Words of the Lord as life, wealth and death and means that Frank wants to replace death with wisdom (Scholem: Redemption through sin, pp. 93-94). However, this interpretation cannot be read from the above paragraph alone, because it does not name any “three world leaders”. Klaus Davidowicz , on the other hand, suspects a kind of counterpart to the Sabbatian or Christian Trinity, whose model can be found in the three sons of Adam, the three sons of Noah, the three visitors to Abraham (Gen 18.2), the three patriarchs and the well-known triads of gods of other religions ( Davidowicz, Klaus: J. Frank, the Messiah from the Ghetto. 1998, p. 327
  34. ↑ Davidowicz, Klaus: Jakob Frank, the messiah from the ghetto. P. Lang GmbH, p. 328 / Words of Mr. Kraushar § 1825, Vol. 2, p. 365
  35. ↑ Since the biblical Esau ruled the forest animals as a mighty hunter according to GenR 37.3, the level of Adam means baptism in the Catholic faith; Davidowicz: J. Frank, the messiah from the ghetto. P. 328
  36. ↑ Words of Mr. Kraushar § 89, Vol. 1, p. 379
  37. ↑ Words of Mr. Kraushar § 627, Vol. 1, pp. 411–412 / Sohar II 179a; III 205b
  38. ^ Words of Mr. Kraushar § 1196, Vol. 2, p. 316
  39. ^ Words of Mr. Kraushar § 1196, Vol. 2, p. 316
  40. ^ Words of Mr. Kraushar § 1271, Vol. 2, p. 327
  41. ↑ The rabbis of Judaism fought until 1969 violently on the question whether Shekinah just another name of God or expression of an independent agent system was. Arnold Goldberg ventured the first definition of what the tenth Sephira Shekhina means : Shekhina describes the deity that is thought or experienced in the cosmos in form or form. The Shechina imagines a real, concrete existence. It is usually presented as light or fire, which, however, can only be sensed outside of heaven with special revelations. Shechina only designates the deity as it is there in space, be it in heaven or on earth, but never the essence of God. Yet it never designates the appearance or the mere phenomenon as a created being to be distinguished from God. Source: Goldberg, Arnold: Investigations into the conception of the Shechina in early rabbinical literature, Berlin 1969, pp. 533-534
  42. ↑ Davidowicz, Klaus Samuel: Jakob Frank, the messiah from the ghetto. P. 331
  43. ↑ Scholem, Gershom: Schechina Das passive-feminine moment in the deity, in: ders., On the mystical figure of the deity. Studies on basic terms of Kabbalah, Frankfurt a. Main 1977, pp. 135-193
  44. ↑ as a princess: Bahir § 36, p. 39 / as a daughter: Bahir § 43, p. 44-45 / as a bride: Bahir § 90, p. 97
  45. ↑ Zohar I 7b
  46. ↑ Zohar I 221a
  47. ↑ Zohar I 26a, Zohar II 98a
  48. ↑ Holy wedding is a term from the Zohar, which means a kabbalistic-ritual reunion of the Sephira Yesod (including male phallus , tzaddik ) with the Sephira Shechina (including kingdom, garden, queen) in the context of a Sabbath celebration that takes place on earthly as a date should lead. Originating according to the customs of the Dönme , it came to the prescribed sexual "recognition", which brought about the harmony and unification of the cosmic forces in the world of Sephira. A barely clothed woman adorned with Torah ornaments symbolized the Shechina in the middle of the room, who strived to unite with the incarnate Jesod Jakob Frank. There was dancing around them. In the end, the divine seed shefa flowed into the Shekhina through Yesod . For the term cf. Klaus S. Davidowicz: Between Prophecy and Heresy. Franks Leben und Lehren, Böhlau-Verlag 2004, p. 37 and Zohar I 21b-22a, 162a / b, II 128b-129a, 214b, III 5a / b, 21a, 26a, 247a-b, 296a / b
  49. ↑ Gikatilla, Josef: Shaare Orah (gates of light). Edited by J.-Ben-Shlomo, Jerusalem 1970, vol. 1, p. 65 / Johann Maier : Die Kabbalah, Munich 1995, pp. 91-92
  50. ↑ Words of the Lord. Ms Krakow 6969, Zbiór .., § 123
  51. ↑ Words of the Lord. Ms Krakow 6969, Zbiór ..., § 725
  52. ↑ Words of the Lord. Ms Krakow 6969, Zbiór…, § 609
  53. ↑ bSukka 52a
  54. ↑ Words of Mr. Kraushar § 2147, Vol. 2, p. 383
  55. ↑ Words of Mr. Kraushar § 996, Vol. 1, p. 424
  56. ↑ Words of Mr. Ms Krakau 6969, Zbiór…, § 778
  57. ↑ Words of Mr. Kraushar § 370, vol. 1, p. 403
  58. ^ Words of Mr. Kraushar § 629, Vol. 1, p. 412
  59. ↑ Within the “Company” Eva Frank held a special position during her father's lifetime: when she was old enough, she stood by her father Jakob Frank as confidante and adjutant. Words of Mr. Kraushar § 1155, Vol. 2, p. 310
  60. ^ Words of Mr. Kraushar § 1286, Vol. 2, p. 328
  61. ^ Davidowicz, Klaus Samuel: Jakob Frank, the Messiah from the Ghetto, p. 339
  62. ^ Zohar I 25a
  63. ↑ Davidowicz, Klaus: Jakob Frank, the messiah from the ghetto. Peter Lang-Verlag 1998, p. 340
  64. ^ Words of Mr. Kraushar § 516, Vol. 1, pp. 407-408
  65. ↑ Words of Mr. Kraushar §1517, Vol. II, p. 339
  66. ↑ Words of Mr. Kraushar § 211, Vol. I, p. 391 / Davidowicz, Klaus Samuel: Jakob Frank, the messiah from the ghetto. 1998, p. 343
  67. ^ Words of Mr. Kraushar § 1760, Vol. II, p. 356
  68. ^ Words of Mr. Kraushar § 746, Vol. I, p. 414
  69. ^ Words of Mr. Kraushar § 1296, Vol. II, pp. 328–329
  70. ↑ Words of Mr. Ms Krakow 6969, Zbiór… §542
  71. ↑ Words of Mr. Kraushar § 2091, Vol. II, p. 378
  72. ↑ Words of Mr. Kraushar § 1169, Vol. II, 312
  73. ^ Words of Mr. Kraushar, § 482, Vol. I, p. 406
  74. ↑ Words of Mr. Kraushar § 1978, Vol. II, p. 372
  75. ↑ Words of Mr. Kraushar § 1985, Vol. II, p. 373
  76. ↑ Words of Mr. Kraushar § 376, Vol. I, p. 403
  77. ^ Words of Mr. Kraushar, § 70, Vol. I, p. 378
  78. ↑ Davidowicz, Klaus Samuel: Jakob Frank, the messiah from the ghetto. 1998, pp. 348-53
  79. ^ "Chronicle" Jakob Franks: Rozmaite, Adnotacje, Przypadki, Czynośćie i Anekdoty Pańskie (various remarks, incidents, deeds and anecdotes of the Lord). Sayings, visions, dreams, parables and biographical notes of Frank 1755-91
  80. ^ "Chronicle" Ms Lublin 2118, Rozmaite ..., § 74, sheets 87a-87b
  81. ^ "Chronicle" Ms Lublin 2118, Rozmaite ..., § 86, sheet 89b
  82. ^ "Chronicle" Ms Lublin 2118, Rozmaite ..., without paragraph, sheets 97a-97b
  83. ^ "Chronicle" Ms Lublin 2118, Rozmaite ..., § 97, sheet 91b-92a
  84. ^ "Chronicle" Ms Lublin 2118, Rozmaite ..., § 49, sheet 81a, § 99, sheet 92b
  85. ^ "Chronicle" Ms Lublin 2118, Rozmaite ..., § 105, sheet 96b
  86. ^ "Chronicle" Ms Lublin 2118, Rozmaite ..., § 105, sheet 96b
  87. ^ "Chronicle" Ms Lublin 2118, Rozmaite ..., without paragraphs, sheets 99a-99b; the chronicler apparently mixed up the two colors in the copy; in the Kabbalistic teaching, white = grace and red = left side of the fire of anger
  88. ^ "Chronicle" Ms Lublin 2118, Rozmaite ..., without paragraphs, sheet 99b