History of the Jews, Vol. 5 (of 6). Graetz Heinrich
confined by the close meshes of the Rabbinical network, and sought to disentangle it loop by loop. They set up a new deity, substituting a man-god for the God of Israel. In their wanton extravagance the Kabbalists had so entirely changed the conception of the deity, that it had dwindled away into nothing. On the other hand, they had so exalted and magnified the Messiah, that he was close to God. The Sabbatians, or one of them (Samuel Primo?), built on this foundation. From the Divine bosom (the Ancient of Days), they said, a new divine personage had sprung, capable of restoring the order in the world intended in the original plan of Divine Perfection. This new person was the Holy King (Malka Kadisha), the Messiah, the Primal Man (Adam Kadmon), who would destroy evil, sin, and corruption, and cause the dried-up streams of grace to flow again. He, the holy king, the Messiah, is the true God, the redeemer and saviour of the world, the God of Israel; to him alone should prayers be addressed. The Holy King, or Messiah, combines two natures – one male, the other female; he can do more on account of his higher wisdom than the Creator of the world. Samuel Primo, who dispatched circulars and ordinances in the name of the Messianic king, often used the signature, "I, the Lord, your God, Sabbataï Zevi." Whether the Smyrna fanatic authorized such blasphemous presumptuousness cannot be decided, any more than whether in his heart he considered the Jewish law null and void. For, although some Sabbatians, who uttered these absurdities, pretended to have heard them from his own lips, other disciples asserted that he was an adherent of traditional Judaism.
The truth probably is that Sabbataï Zevi, absorbed in idle ruminating, accepted everything which the more energetic among his followers taught or suggested. They began the dissolution of Judaism by the transformation of the fast of the tenth of Tebeth (Asara be-Tebeth) into a day of rejoicing. Samuel Primo, in the name of his divinity, directed a circular to the whole of Israel in semi-official form:
"The first-begotten Son of God, Sabbataï Zevi, Messiah and Redeemer of the people of Israel, to all the sons of Israel, Peace! Since ye have been deemed worthy to behold the great day and the fulfillment of God's word by the prophets, your lament and sorrow must be changed into joy, and your fasting into merriment, for ye shall weep no more. Rejoice with song and melody, and change the day formerly spent in sadness and sorrow, into a day of jubilee, because I have appeared."
So firmly rooted in men's minds was faith in Sabbataï Zevi, that the communities which the letter reached in time discontinued this fast, although they believed that they could enter into the kingdom of the Messiah only by strict abstinence. The staunch orthodox party, however, was shocked at this innovation. They could not conceive the Messiah as other than a pious rabbi, who, if possible, would invent fresh burdens. A thousand times had they read in the Zohar, and repeated to one another, that in the time of the Messiah the days of mourning would be changed into days of feasting, and the Law in general would be no longer binding; but when words were changed into deeds, horror seized them. Those rabbis who before had regarded the movement half incredulously, or had not interfered with the penances and deeds of active benevolence to which many of the Sabbatians had felt prompted, thereby giving silent assent, now raised their voice against the law-destroying Messiahship. There began to be formed in every large community a small party of unbelievers (Kofrim), chiefly men learned in the Talmud, who desired to guard the established religion against attacks and disruption.
Rabbinical Judaism and the Kabbala, hitherto in close confederation, began to be at variance with each other; this doubtful ally showing herself at last in her true form as the enemy of Rabbinism. But this sobering discovery, that the Kabbala was a serpent nursed into life by the rabbis themselves, was recognized only by a few. They still remained true to her, imputing the growing hostility to the Shulchan Aruch to Sabbataï and his aiders and abettors. It was too late, their voices were drowned in shouts of joy. Solomon Algazi, and some members of the Smyrna rabbinate who shared his opinions, tried to oppose the abolition of the fast, but were nearly stoned to death by the multitude of believers, and were obliged, like Aaron de la Papa, to leave the city in haste.
But the Messiah was at last forced to tear himself out of his fool's paradise and the atmosphere of incense in Smyrna, in order to accomplish his work in the Turkish capital – either because his followers compelled him to put his light, not under a bushel, but upon it, that the world at large might see it, or because the cadi could no longer endure the mad behavior of the Jews, and did not wish to bear the sole responsibility. It is said that the cadi gave Sabbataï Zevi three days to go to Constantinople and appear before the highest Turkish authorities. In his delusion, Zevi perhaps believed that a miracle would fulfill the prophecies of Nathan Ghazati and other prophets, that he would easily be able to take the crown from the sultan. He prepared for his journey. Before he left Smyrna, he divided the world among his six-and-twenty faithful ones, and called them kings and princes. His brothers, Elijah and Joseph Zevi, received the lion's share; the former was named king of kings, the latter king of the kings of Judah. To his other faithful followers he disclosed, in Kabbalistic language, which soul of the former kings of Judah or Israel dwelt in each of their bodies, that is, had passed into them by transmigration. Among the better known names were those of the companion of his youth, Isaac Silveira, and Abraham Yachini at Constantinople, who had imparted to him the art of mysticism. Raphael Joseph Chelebi could least of all be passed over; he had been the first firm supporter of the Messiah, and was called King Joash. A Marrano physician, who had escaped from Portugal, and was his devoted adherent, received the crown of Portugal. Even his former opponent Chayim Penya received a kingdom of his own. A beggar, Abraham Rubio of Smyrna, was likewise raised to a throne, under the name of Josiah, and was so firmly convinced of his approaching sovereignty that he refused large sums for his imaginary kingdom.
Sabbataï Zevi appears purposely to have started on his Messianic journey to Constantinople exactly at the beginning of the mystic year 1666. He was accompanied by some of his followers, his secretary Samuel Primo being in his train. He had announced the day of his arrival at Constantinople, but circumstances proved false to him. The ship in which he sailed had to contend with bad weather, and the voyage was prolonged by weeks. Since the sea did not devour him, the Sabbatians composed marvelous stories describing how the storm and the waves had obeyed the Messiah. At some place on the coast of the Dardanelles the passengers of the weather-beaten vessel were obliged to land, and there Sabbataï was arrested by Turkish officers, sent to take him prisoner. The grand vizir, Ahmed Coprili, had heard of the excitement of the Jews in Smyrna, and desired to suppress it. The officers had strict orders to bring the pretended redeemer in fetters to the capital, and therefore hastened to meet the ship by which he came. According to orders, they put him in fetters, and brought him to a small town in the neighborhood of Constantinople, because the eve of the Sabbath was near. Informed by a messenger of his arrival at Cheknese Kutschuk, his followers hastened from the capital to see him, but found him in a pitiable plight and in chains. The money which they brought with them procured him some alleviation, and on the following Sunday (February, 1666), he was brought by sea to Constantinople – but in how different a manner to what he and his believers had anticipated! However, his coming caused excitement. At the landing-place there was such a crowd of Jews and Turks who desired to see the Messiah, that the police were obliged to superintend the disembarkation. An under-pasha commissioned to receive him welcomed the man-god with a vigorous box on the ear. Sabbataï Zevi is said, however, to have wisely turned the other cheek to the blow. Since he could not play the part of the triumphant, he at least wished to play that of the suffering Messiah with good grace. When brought before the deputy-vizir (Kaimakam), Mustapha Pasha, he did not stand the first test brilliantly. Asked what his intentions were, and why he had roused the Jews to such a pitch of excitement, Sabbataï is said to have answered that he was nothing more than a Jewish Chacham, come from Jerusalem to the capital to collect alms; he could not help it if the Jews testified so much devotion to him. Mustapha thereupon sent him to a prison in which insolvent Jewish debtors were confined.
Far from being disappointed at this treatment, his followers in Constantinople persisted in their delusion. For some days they kept quietly at home, because the street boys mocked them by shouting, "Is he coming? is he coming?" (Gheldi mi, Gheldi mi.) But they soon began again to assert that he was the true Messiah, and that the sufferings which he had encountered were necessary, a condition to his glorification. The prophets continued to proclaim the speedy redemption of Sabbataï and of all Israel. A Turkish dervish filled the streets of Constantinople with prophecies of the Messiah, whose enemies said that Sabbataï's