8. The Zoharists

Frankists

Ben-Zion Katz, in another Hebrew-language book, Rabbinate, Hassidism, Enlightenment: The History of Jewish Culture Between the End of the Sixteenth and the Beginning of the Nineteenth Century, explained that the same racist ideas found in the Kabbalah of Isaac Luria also became part of the Hasidic movement, born in late eighteenth-century Poland.[1] According to Gershom Scholem, the twentieth century’s leading authority on the Kabbalah, as explained by Elisheva Carlebach, “Sabbateanism is the matrix of every significant movement to have emerged in the eighteenth and nineteenth century, from Hasidism, to Reform Judaism, to the earliest Masonic circles and revolutionary idealism.”[2] Judah Leibes raises the possibility that Israel ben Eliezer (1698 – 1760), known as Besht, an acronym for Baal Shem Tov, the founder of Hasidism, died in 1760 of sorrow over the conversion to Christianity of the Sabbatean sect known as the Frankists a year earlier, since he viewed them as an organ of the mystical body of Judaism.[3]

Rabbi Jacob Emden (1697 – 1776), a leading German rabbi and champion of Orthodox Judaism, described a violent altercation that took place at his home with two defenders of the Sabbatean sect known as the Frankists, one of them being named as Jacob Rothschild.[4] The Rothschild dynasty was founded by Amschel Mayer Bauer (1744 – 1812), who took on the name “Rothschild,” for “red shield” in German. Rothschild has been referred to as a “founding father of international finance,” and ranked seventh on the Forbes magazine list of “The Twenty Most Influential Businessmen of All Time” in 2005.[5] Emden, a fierce opponent of the Sabbateans, is well known as a protagonist in the Emden-Eybeschütz Controversy, a momentous incident in Jewish history of the period, that followed the accusations against Rabbi Eybeschütz (1690 – 1764). In 1751, Emden accused Eybeschütz of being a secret follower of Shabbetai Zevi, citing the evidence of some amulets written by Eybeschütz which contained Sabbatean formulas. In 1753, Eybeschütz was exonerated by the Council of the Four Lands in Poland, and his halakhic works remain in use today, despite strong suspicions among modern historians that Emden’s accusation may have been justified.[6]

The founder of the Frankists was a self-proclaimed successor of Zevi, named Jacob Frank (1726 – 1791), who rejected the Talmud in favor of Zohar, a foundational work in the literature of the Kabbalah, written in thirteenth-century Spain. Frank claimed to come to rid the world of the Talmud and Jewish law, a law he regarded as oppressive. Frank claimed instead that the Redemption would be fulfilled through a reversal of the Torah, affirming that for the “Good Lord” to appear, it would be necessary to precipitate chaos.[7] As summarized by Abba Eban, Frank “taught a strange idea that God would not send a Messiah until the world had become as evil as it could possibly be. So, said Frank, it was his duty as a follower of Shabbetai Zevi to bring about a time of pure evil.”[8] Frank taught a doctrine of the “holiness of sin,” claiming that with the arrival of the messiah, everything was permitted. Among the more radical Frankists, explains Gershom Scholem, there developed a “veritable mythology of nihilism,” in which the new messianic dispensation “entailed a complete reversal of values, symbolized by the change of the thirty-six prohibitions of the Torah… into positive commands.”[9]

As Abraham Duker has pointed out, anti-Semitism was also characteristic among the Frankists, who rejected orthodox Jews, whom they resented for the persecution they were made to endure as heretics:

The Frankists were also united by less positive aspects, namely dislike of the Jews who forced them into conversion and thus cut them off from their near and dear ones as well as hatred of the Catholic clergy which had its share in this drastic step… The task of raising a new generation under such condition of double Marranoism was indeed a difficult one and required much cooperation and close-mouthedness. Kinship and the close social relations have made Frankism to a large extent a family religion, that has continually been strengthened by marriage and by economic ties through concentration in certain occupations.[10]

As a consequence, the congress of rabbis in Brody excommunicated the Frankists, and made it obligatory upon every pious Jew to seek them out and expose them. The Sabbateans informed Dembowski, the Catholic Bishop of Kamieniec Podolski, Poland. The bishop took Frank and his followers under his protection and in 1757 arranged a religious disputation between them and the orthodox rabbis. The bishop sided in favor of the Frankists and also ordered the burning of all copies of the Talmud in Poland. Most controversially, Frank denounced his fellow Jews as guilty of the infamous blood libel.[11]

At this critical juncture Frank proclaimed himself as a direct successor to Sabbatai Zevi, and assured his followers that he had received revelations from Heaven, which called for their conversion to Christianity. The conversion, however, was to serve as a means to achieve Christianity’s ultimate defeat. As revealed in The Sayings of Jacob Frank, Frank warned his followers of immanent and violent persecution, and advised them of the need to adopt the “religion of Edom,” by which he meant Christianity, leading eventually to the adoption of a future religion called das (“knowledge”), to be revealed by Frank. The Frankists scattered in Poland and Bohemia eventually intermarrying into the aristocracy and middle class. Maria Szymanowska, a piano virtuoso, came from a Frankist family.[12] Wanda Grabowska, the mother of Tadeusz Boy-Zelenski, also descended from Frankists.[13] The greatest men of Poland Frédéric Chopin, Adam Mickiewicz and Juliusz Słowacki, were also reportedly descendants of the Frankist sect.[14]

Hasidism

The modern Hasidic movement began in Ukraine with the Baal Shem Tov, whose philosophy drew heavily on the Kabbalah of Isaac Luria. The name the movement adopted was apparently first employed by the hasidim in Second Temple period Judea, known as Hasideans, who according to Heinrich Grätz later became known as the Essenes.[15] The title continued to be applied as an honorific for those considered devout, and was adopted by the Ashkenazi Hasidim. The title also became associated with the spread of the Kabbalah in the sixteenth century. In the seventeenth century, Jacob ben Hayyim Zemah wrote in his glossa on Luria’s version of the Shulchan Aruch (Set Table”) that, “One who wishes to tap the hidden wisdom, must conduct himself in the manner of the Hasidim [“Pious”].”

The Besht’s disciple and successor, Rabbi Dov Baer ben Avraham of Mezeritch (d. 1772), also known as the “Great Maggid,” is regarded as the first systematic exponent of the mystical philosophy underlying the teachings of the Baal Shem Tov, and through his teaching and leadership, the main architect of the movement.[16] As the Besht taught that traditional forms of Jewish worship were not only unnecessary, but even harmful, he incurred the opposition of traditional Jewish scholars, led by the famous rabbi Elijah ben Solomon (1720 – 1797), known as the Vilna Gaon and his followers, known as Mitnagdim. One decree of excommunication (herem), declared that the Hasidim “must leave our communities with their wives and childre… they should not be given a night’s lodging… It is forbidden to do business with them, or do assist at their burial.”[17]

When Rabbi Shneur Zalman of Liadi (1745 – 1812), a member of the Maggid’s inner circle of disciples, known as the Chevraia Kadisha (“Holy Brotherhood”), travelled to Lithuania to affirm that the Hasidim respected the Jewish law, Vilna Gaon would not even speak to him.[18] Zalman, an adept in Isaac Luria’s system of Kabbalah, and the founder of the Chabad-Lubavitch branch of Hasidism, was accused by contemporaries of being a Sabbatean.[19] The name “Chabad” is an acronym formed from three Hebrew words—Chokhmah, Binah, Da’at, the first three sefirot of the kabbalistic Tree of Life, meaning “Wisdom, Understanding, and Knowledge.” The name Lubavitch derives from the village of Lyubavichi, or Lubavitch in Yiddish, in current-day Russia, where Rabbi Dovber Shneuri (1773 – 1827), the Second Rebbe, moved in 1813, and from which the now-dominant line of leaders resided for a hundred years.

Moravian Church

The origins of Evangelical Christians are usually traced to 1738, with various theological streams contributing to its foundation, including English Methodism, German Lutheran Pietism and the crypto-Sabbatean Moravian Church of Count Nicolaus Zinzendorf (1700 – 1760).[20] Formally named the Unitas Fratrum (Latin for “Unity of the Brethren”), was derived from the Hussite heretical movement started by Jan Hus, and to which had belonged Comenius, a core member of the Hartlib Circle. Zinzendorf was raised by a grandmother who corresponded with Leibniz in Latin, read the Bible in Hebrew and Greek, and studied Syrian and Chaldean, and exposed him to themes of Jacob Boehme and Christian Kabbalism.[21] This would bring Zinzendorf into contact with heterodox Jews, whose sympathies for the teachings of Sabbatai Zevi led them to positions close to Christian students of Kabbalah, seen by many Pietists as a medium between the two religions.[22]

Zinzendorf was the pupil and godson of the direct originator of Pietistm, Philipp Jakob Spener (1635 – 1705). Pietism was a movement within Lutheranism that began in the late seventeenth century, whose forerunners were Jakob Boehme and Johann Valentin Andrea, the author of the Rosicrucian manifestos.[23] Spener was an intimate friend of Johann Jakob Schütz (1640 – 1690), a cousin of Andreae, Both Spener and Schütz very much admired Knorr von Rosenroth’s Kabbala Denudata. In 1672, Schütz, who was also a close friend of von Rosenroth, wrote the foreword to his Harmonia Evangeliorum.[24] Spener was powerfully influenced by the preaching of the converted Jesuit preacher Jean de Labadie (1610 – 1674). Originally a Jesuit priest, Labadie became a member of the Reformed Church in 1650, before founding the community which became known as the in 1669. Labadie was among those who had been kept informed on the progress of Zevi’s mission by Peter Serrarius, and spoke about the Sabbateans in his sermons.[25]

According to Glenn Dynner, it was possibly at this time that the Moravians and Rabbi Eybeschütz, then denounced as a crypto-Sabbatean in the Emden- Eybeschütz controversy, discovered their mutual interests.[26] Zinzendorf was so fascinated by Jacob Frank’s mission, that after thousands of Frankists converted to Catholicism in Poland, he sent missionaries among this Jewish followers who converted to Moravianism to meet with Frank’s disciples.[27] Zinzendorf then adopted the antinomianism of the Frankists by elaborating Kabbalistic sex rites into bizarre Christian teachings. According to the Kabbalistic theories of Zinzendorf, God and the universe are comprised sexual potencies, the Sephiroth of the Kabbalah, which interact with each other and produce orgasmic joy when in perfect equilibrium, recalling the union of the cherubim in the Holy of Holies.[28]

According to Glenn Dynner, it was possibly at this time that the Moravians and Rabbi Eybeschütz, then denounced as a crypto-Sabbatean in the Emden- Eybeschütz controversy, discovered their mutual interests.[29] Zinzendorf was so fascinated by Jacob Frank’s mission, that after thousands of Frankists converted to Catholicism in Poland, he sent missionaries among this Jewish followers who converted to Moravianism to meet with Frank’s disciples.[30] Zinzendorf then adopted the antinomianism of the Frankists by elaborating Kabbalistic sex rites into bizarre Christian teachings. According to the Kabbalistic theories of Zinzendorf, God and the universe are comprised sexual potencies, the Sephiroth of the Kabbalah, which interact with each other and produce orgasmic joy when in perfect equilibrium, recalling the union of the cherubim in the Holy of Holies.[31]

It was through a Moravian friend that the famous Swedish mystic Emanuel Swedenborg (1688 – 1772) apparently met Samuel Jacob Falk (1708 – 1782), a Kabbalist known as the Baal Shem of London, and over the next decades, their mystical careers would be closely intertwined.[32] Rabbi Jacob Emden accused Falk, of being a Sabbatean, as he invited Moses David of Podhayce, a known Sabbatean with connections to Jonathan Eybeschütz, to his home.[33] Falk collaborated with a Sabbatean Frankist network in England, Holland, Poland, and Germany, and who would exercise an important influence in Masonic and occult circles during the eighteenth century.[34]

From 1764 onward, Falk received the patronage of the wealthy Goldsmid brothers, who also became Masons.[35] Goldsmid is the name of a family of Anglo-Jewish bankers who sprang from Aaron Goldsmid (d. 1782), a Dutch merchant who settled in England about 1763 and was active in the affairs of the Great Synagogue of London. Two of his sons, Benjamin Goldsmid (c. 1753 – 1808) and Abraham Goldsmid (c. 1756 – 1810), became prominent financiers in the City of London during the French revolutionary wars.

Swedenborg was a Swedish pluralistic-Christian theologian and mystic, best known for his book on the afterlife, Heaven and Hell (1758). A large number of important cultural figures have been influenced by his writings, including Robert Frost, Johnny Appleseed, William Blake, Jorge Luis Borges, Daniel Burnham, Arthur Conan Doyle, Ralph Waldo Emerson, John Flaxman, George Inness, Henry and William James, Carl Jung, Immanuel Kant, Honoré de Balzac, Helen Keller, Czesław Miłosz, August Strindberg, D.T. Suzuki, and W. B. Yeats. His philosophy had a great impact on King Carl XIII of Sweden (1748 – 1818), nephew of Frederick the Great, who as the Grand Master of Swedish Freemasonry built its unique system of degrees and wrote its rituals.

Swedenborg had already become immersed in Sabbatean influences, which had made an important penetration in Sweden. At the University of Uppsala, Hebraists and Orientalists were familiar with Sabbatai Zevi’s mission through Abraham Texeira, Queen Christina’s confidant and Resident in Hamburg. Texeira kept informed the Christian Hebraist Esdras Edzard (1629 –1708) who had been a believer in Sabbatai Zevi, before exploiting the disillusionment with of Zevi’s apostasy. Swedenborg’s father, Bishop Jesper Swedberg, spent ten weeks in the home of Edzard, where he learned of his host’s Sabbateanism.[36]

Swedenborg was also exposed to Sabbateanism through the influence of his brother-in-law, the Swedish Scholar Eric Benzelius (1675 – 1743), his chief mentor for forty years, who founded the Royal Society of Sciences in Uppsala in 1739, of which Swedenborg became a member. Benzelius had visited Edzard and studied Kabbalah with Leibniz and Van Helmont, and worked closely with Rabbi Johann Kemper (1670 – 1716), formerly Moses ben Aaron of Cracow, who had been a follower of the Sabbatean prophet Zadoq before converting to Christianity.[37] From his study of Johannes Bureus’ “Nordic Kabbalah,” Kemper argued that Kabbalistic studies were central to Sweden’s national identity.[38]

Great Awakening

In 1738, Peter Boehler, the London Moravian leader, and his followers, established the Fetter Lane Society in London, the first flowering of the Moravian Church in England. Also associated with Fetter Lane was Swedish mystic Emmanuel Swedenborg, who exercised an enormous influence on the occult. In addition to influencing leaders and major figures of the Evangelical Protestant movement, such as English Puritans John Wesley (1703 – 1791), George Whitefield (1714 – 1770), and Jonathan Edwards (1703 – 1758) of the Great Awakenings in England and the United States, the Moravian Church was also responsible for another Evangelical sect, the Plymouth Brethren.[39] Zinzendorf was a student of Philipp Jakob Spener, the founder of Pietism, who was a close friend of Johann Jakob Schütz, a cousin of Johann Valentin Andreae, the author of the Rosicrucian manifestos. Schütz was also a friend of Johann Jacob Zimmermann, whose pupil, Johannes Kelpius, established the Rosicrucian colony in Philadelphia with the help of Benjamin Furly, leader of the Lantern, which included .[40]

Zinzendorf’s Moravian Church was a major influence in the Great Awakening, which refers to the first of a number of periods of religious revival in American Christian history. The First Great Awakening, which began in the 1730s and lasted to about 1740, was a rebellion against authoritarian religious rule which spilled over into other areas of colonial life.[41] Mikveh Israel in Philadelphia, the sister synagogue of Bevis Marks in London, was founded with contributions from Benjamin Franklin (1706 – 1705) who also played a leading role in the Great Awakening.[42] Franklin was closely associated with Whitefield and came to know Zinzendorf well.[43] Franklin met Zinzendorf after he and David Nitschmann, the first Bishop of the Moravian Church, led a small community to found a mission in the colony of Pennsylvania on Christmas Eve 1741. In 1735 in Berlin, Nitschmann had been consecrated the first Bishop of the Moravians by Daniel Ernst Jablonski, grandson of the Rosicrucian John Amos Comenius. Local settlers in Pennsylvania became alarmed at the presence of the Moravians. Zinzendorf was denounced in Pennsylvania as “the best of Revelation,” a “false prophet,” the leader of a ban of “devils” and “locusts” from “the bottomless pit.”[44]

Zinzendorf’s visit to Pennsylvania was partly in response to letters sent to him by George Whitefield.[45] By 1737, Whitefield had become a national celebrity in England where his preaching drew large crowds, especially in London where the Fetter Lane Society, had become a center of evangelical activity.[46] Whitefield, John Wesley and his brother Charles are credited with the foundation of the evangelical movement known as Methodism, which was heavily influenced by Moravian pietism. In 1735, John Wesley and his brother Charles sailed for Savannah, when he met with a group of Moravian Brethren led by August Gottlieb Spangenberg. After an unsuccessful ministry of two years at Savannah Wesley returned to England and aligned himself with Fetter Lane.[47] Wesley was initiated at a Masonic lodge at Downpatrick in Ireland in 1788.[48] Wesley later read and commented extensively on Swedenborg’s work.[49]

The First Great Awakening began in 1740, when Whitefield traveled to North America. Whitfield joined forces with Jonathan Edwards (1703 – 1758) to “fan the flame of revival” in the Thirteen Colonies in 1739–40. Edwards married Sarah Pierpont, the daughter of James Pierpont (1659 – 1714), the head founder of Yale College, and her mother was the great-granddaughter of Thomas Hooker (1586 – 1647), a prominent Puritan colonial leader, who founded the Colony of Connecticut after dissenting with Puritan leaders in Massachusetts. Jonathan Edwards’ son, Piermont Edwards (1750 – 1826), served as the first Grand Master of a Masonic lodge in New Haven, Connecticut.[50] His son, Henry W. Edwards, was Governor of Connecticut and his daughter, Harriett Pierpont Edwards, was married to inventor Eli Whitney. His nephew, who was only five years younger than himself, was Vice President Aaron Burr.

Clapham Sect

The Evangelical Christians were chiefly responsible for advancing the cause for the abolition of slavery. It was only when John Wesley became actively opposed to slavery that the small protest became a mass movement resulting in the abolition of slavery. In 1791, Wesley wrote to his friend, the English politician William Wilberforce (1759 – 1833), to encourage him in his efforts to end the slave trade. Wilberforce had become an evangelical Christian in 1785, and became a leader of the Clapham Sect, a group of influential Christian like-minded Church of England social reformers based in Clapham, London, at the beginning of the nineteenth century. Members of the Clapham sect were chiefly prominent and wealthy evangelical Anglicans. They shared in common political views concerning the liberation of slaves, the abolition of the slave trade and the reform of the penal system. The Clapham sect have been credited with playing a significant part in the development of Victorian morality. In the words of historian Stephen Tomkins, “The ethos of Clapham became the spirit of the age.”[51] The sect is described by Tomkins as:

A network of friends and families in England, with William Wilberforce as its center of gravity, who were powerfully bound together by their shared moral and spiritual values, by their religious mission and social activism, by their love for each other, and by marriage.[52]

In 1783, when Wilberforce and his companions travelled to France and visited Paris, they met prominent Freemasons like Benjamin Franklin, General Lafayette as well as Marie Antoinette and Louis XVI.[53] Wilberforce headed the parliamentary campaign against the British slave trade for twenty years until the passage of the Slave Trade Act of 1807. In 1787, Wilberforce had come into contact with Thomas Clarkson, who called upon him to champion the cause to parliament. As the British abolitionists had been somewhat disappointed with their own campaign in Britain, Wilberforce, hoping that the ideals of the French Revolution would support the cause, entrusted Clarkson with the mission to France to gain the collaboration of the French abolitionists. Upon his arrival in Paris, in August 1789, Clarkson thus immediately contacted the French opponents to the slave trade, Condorcet, Brissot, Clavière, La Fayette and Illuminatus Comte de Mirabeau, with whom he was particularly impressed. Wilberforce made his last public appearance when he was named by Clarkson to serve as the chairman of the Anti-Slavery Society convention of 1830, at Freemasons’ Hall in London, the headquarters of the United Grand Lodge of England and the Supreme Grand Chapter of Royal Arch Masons of England, as well as being a meeting place for many Masonic Lodges in the London area.[54] In 1833, the British government passed the Slavery Abolition Act, advocated by Wilberforce, which abolished slavery in the British Empire the following year.


[1] Israel Shahak & Norton Mezvinsky. Jewish Fundamentalism in Israel (Pluto Press, 1999), p. 58.

[2] Elisheva Carlebach. The Pursuit of Heresy: Rabbi Moses Hagiz and the Sabbatian Controversies (Columbia University Press, 1990), p. 15.

[3] Liebes, “Ha-tikkun ha-kelali shel R’ Nahman mi-Breslav ve-yahaso le-Shabbeta’ut,” in Shod ha-emunah ha-Shabbeta’it, pp. 238–61, esp. pp. 251–52; as cited in Maciejko. The Mixed Multitude.

[4] Charles Novak. Jacob Frank, Le Faux Messie: Déviance de la kabbale ou théorie du complot (Paris: L’Harmattan, 2012).

[5] Michael Noel. “The Twenty Most Influential Businessmen of all Time.” Forbes (July 29, 2005).

[6] Martin Goodman. A History of Judaism (Princeton University Press, 2018), p. 413.

[7] Novak. Jacob Frank, p. 47.

[8] Abba Eban. My People: Abba Eban’s History of the Jews. Volume II (New York, Behrman House, 1979), p. 29.

[9] Scholem. Kabbalah, p. 272-74.

[10] Abraham G. Duker. “Polish Frankism’s Duration: From Cabbalistic Judaism to Roman Catholicism and From Jewishness to Polishness,” Jewish Social Studies, 25: 4 (1963: Oct) p. 301.

[11] Ibid., p. 176.

[12] “Album Musical de Maria Szymanowska (review).” Journal of Music and Letters (2002).

[13] “Między dwiema trumnami.” Rzeczpospolita (January 9, 1999).

[14] Michał Galas. “The Influence of Frankism on Polish Culture.” in Antony Polonsky (ed.), Polin: Studies in Polish Jewry Volume 15: Focusing on Jewish Religious Life, 1500-1900 (Liverpool, 2002; online edn, Liverpool Scholarship Online, 25 Feb. 2021).

[15] Heinrich Grätz. Geschichte der Juden von den ältesten Zeiten bis auf die Gegenwart, Volume 2. p. 273. See also pp. 240-374; Volume 3, pp. 2, 7, 83, 99.

[16] Kaufmann Kohler & Louis Ginzberg. “Baer (Dov) of Meseritz.” Jewish Encyclopedia.

[17] Cited in Eban. My People, p. 30.

[18] Eban. My People, p. 30.

[19] Immanuel Etkes. Rabbi Shneur Zalman of Liady: The Origins of Chabad Hasidis (Brandeis University Press, 2015), p. 185.

[20] Donald M. Lewis, Richard V. Pierard. Global Evangelicalism: Theology, History & Culture in Regional Perspective (InterVarsity Press, 2014); Evan Burns. “Moravian Missionary Piety and the Influence of Count Zinzendorf.” Journal of Global Christianity (1.2 / 2015); Jonathan M. Yeager. Early Evangelicalism: A Reader (Oxford University Press, 2013); Mark A. Noll. The Rise of Evangelicalism: The Age of Edwards, Whitefield, and the Wesleys (InterVarsity Press, 2004).

[21] Marsha Keith Schuchard. Why Mrs Blake Cried: William Blake and the Sexual Basis of Spiritual Vision (Vintage, 2013).

[22] Ibid.

[23] Dickson. The Tessera of Antilia, p. 19; Popkin, Laursen, Force. Millenarianism and Messianism in Early Modern European Culture, Volume IV, p. 108.

[24] Elizabeth W. Fisher. “‘Prophesies and Revelations’: German Cabbalists in Early Pennsylvania.” The Pennsylvania Magazine of History and Biography, 109:3 (1985), p. 311.

[25] Matt Goldish. The Sabbatean Prophets (Cambridge, Mass: Harvard University Press), p. 17.

[26] Glenn Dynner. Holy Dissent: Jewish and Christian Mystics in Eastern Europe (Wayne State University Press, 2011).

[27] Erich Beyreuther. “Zinzendorf und das Judentum,” Judaica, l9 (l963), pp. l93-246; Markus Schoop. “Zum Gespräch Zinzendorfs mit Israel,” Reformatio, 16 (l967), p. 240; Cited in Keith Schuschard, “Why Mrs Blake Cried.”

[28] Raphael Patai. The Hebrew Goddess (New York: Ktav, l967), pp. 101-03, 120-22.

[29] Glenn Dynner. Holy Dissent: Jewish and Christian Mystics in Eastern Europe (Wayne State University Press, 2011).

[30] Erich Beyreuther. “Zinzendorf und das Judentum,” Judaica, l9 (l963), pp. l93-246; Markus Schoop. “Zum Gespräch Zinzendorfs mit Israel,” Reformatio, 16 (l967), p. 240; Cited in Keith Schuschard, “Why Mrs Blake Cried.”

[31] Raphael Patai. The Hebrew Goddess (New York: Ktav, l967), pp. 101-03, 120-22.

[32] Schuchard. Why Mrs Blake Cried.

[33] Karl-Erich Grözinger & Joseph Dan. Mysticism, Magic and Kabbalah in Ashkenazi Judaism (Berlin: Walter de Gruyter, 1991).

[34] Keith Schuchard. “Why Mrs. Blake Cried.”

[35] Ibid., p. 216.

[36] Schuchard. Emanuel Swedenborg, p. 15.

[37] Ibid., p. 15.

[38] Ibid.

[39] Tim O’Neill. “The Erotic Freemasonry of Count Nicholas von Zinzendorf,” in Secret and Suppressed: Banned Ideas and Hidden History, ed. Jim Keith (Feral House, l993), pp. 103-08.

[40] Elizabeth W. Fisher. “‘Prophesies and Revelations’: German Cabbalists in Early Pennsylvania.” The Pennsylvania Magazine of History and Biography, 109:3 (1985), pp. 299-333.

[41] “Great Awakening.” Encyclopedia Britannica.

[42] David B. Green. “This Day in Jewish History 1788: Benjamin Franklin Helps Save Floundering Philly Synagogue.” Haaretz (April 30, 2015).

[43] A.J. Lewis. Zinzendorf the Ecumenical Pioneer (London, UK: SCM Press, 1962), pp. 149-50.

[44] Alan Sica. The Anthem Companion to Max Weber (Anthem Press, 2016), p. 77.

[45] John Joseph Stoudt. “Count Zinzendorf and the Pennsylvania Congregation of God in the Spirit: The First American Oecumenical Movement.” Church History Vol. 9, No. 4 (Dec., 1940), p. 370.

[46] Mark A. Noll. The Rise of Evangelicalism: The Age of Edwards, Whitefield, and the Wesleys (InterVarsity Press, 2004), pp. 87, 95.

[47] Kai Dose. “A Note on John Wesley’s Visit to Herrnhut in 1738.” Wesley and Methodist Studies. 7 (1) 2015: 117–120.

[48] Bro. W.J. Chetwode Crawley, LL.D. Senior Grand Deacon, Ireland. “The Wesleys and Irish Freemasonry.” Ars Quatuor Coronatorum (Volume XV, 1902).

[49] E. Swedenborg. True Christianity, Containing a Comprehensive Theology of the New Church That Was Predicted by the Lord in Daniel 7:13–14 and Revelation 21:1, 2 (Swedenborg Foundation, 2006, Translator’s Preface, Vol. 2, p. 36 ff.)

[50] The Freemason’s Repository, Volume 18 (E. L. Freeman & Son, 1889), p. 557; The Freemason’s Chronicle, Volume 30, (W.W. Morgan., 1889) p. 90.

[51] Stephen Tomkins. The Clapham Sect: How Wilberforce’s circle changed Britain (Oxford: Lion, 2010), p. 248.

[52] Ibid., p. 1.

[53] William Hague. William Wilberforce: The Life of the Great Anti-Slave Trade Campaigner (London: HarperPress, 2007), pp. 53–55.

[54] Zachary Macaulay. Anti-slavery Monthly Reporter, Volume 3 (London Society for the Mitigation and Abolition of Slavery in the British Dominions, 1831), p. 229.

Zionism