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264 N o t e s t o C H A P t e r f o U r

6. see especially scholem, Sabbatai S

evi: The Mystical Messiah

1626–1676; Gershom

scholem,

Meh

karei Shabta’ut, ed.

yehudah

Liebes (Jerusalem, 1

991); and Liebes, Sod ha-Emunah ha-Shabeta’it.

see,

for example, Moshe

idel,

“

one

from a

town, two from

Clan:

the diffusion

of Lurianic Kabbala and

sabbateanism:

re-

evaluation,

” Jewish History 7 (1993): 79–104; Moshe

idel,

Messianic

Mystics (New Haven, C

1998), chap. 6;

yehudah Liebes,

“

sab-

batean

Messianism,” in Studies in Jewish Myth and Jewish Messian-

ism (Albany, N

1993), 93–106; Avraham

elqayam,

“

the

Mystery of

faith in the Writings of Nathan of Gaza” (in Hebrew), Ph.d. disser-

tation, Hebrew University, 1993; and

elior

, ed., Ha-H

alom ve-Shivro.

8. Jacob Barnai, “

some social

Aspects of the Polemics between

sabbatians

and their

opponents,

” in Jewish Messianism in the Early

Modern World, ed. Matt Goldish and

richard

Popkin (

dordrecht,

Netherlands, 2001), 77–90; Barnai, Shabta’ut: Hebetim H

evrati’im;

and Barnai, “

the spread

of the

sabbatean

Movement in the

seven-

teenth and

eighteenth Centuries,

” , 313–37.

richard

Popkin, “Christian

interest

and Concerns about

sab-

batai

Zevi,” in Goldish and Popkin, eds., Jewish Messianism in the

Early Modern World, 91–106; Michael Heyd, “

the

Jewish Quaker:

Christian Perceptions of

sabbatai

Zevi as an

enthusiast,

” in Coud-

ert and

shoulson,

eds., Hebraica Veritas? Christian Hebraists, Jews,

and the Study of Judaism in Early Modern Europe, 234–65;

elisheva

Carlebach,

“

the

Last

deception: failed

Messiahs and Jewish Con-

version in

early

Modern German Lands,” in Goldish and Popkin,

eds., Jewish Messianism in the Early Modern World, 125–38.

10. Michael Heyd, “

the

rea

ction to

ent

husiasm in the

sev

enteenth

Century:

tow

ards an

int

egrative Approach,” Journal of Modern His-

tory 53 (1981): 258–80; Michael Heyd, Be Sober and Reasonable:

Science, Medicine and the Critique of Enthusiasm in the Seventeenth

and Early Eighteenth Centuries (Leiden, Netherlands, 1995).

11. Matt Goldish, “Patterns in Converso Messianism,” in Goldish

and Popkin, eds., Jewish Messianism in the Early Modern Period,

41–64; Goldish, The Sabbatean Prophets. Goldish stresses the role of

the kabbalah, following

scholem,

as the dominant Jewish theology

of early modern Jews, and a primary factor in explaining the crisis of

authority in the Jewish world. He also connects the general currents

of skepticism in this era with the same crisis.

12.

the

major guide in charting the history of

sabbateanism

the rst half of the eighteenth century is

elisheva

Carlebach’s master-

ful study of Moses H

agiz and the

sabbatean controversies. Although

N o t e s t o C H A P t e r f o U r 265

the focus of her study is on H

agiz alone, his prominence throughout

this long period as a staunch opponent of what he considered the

scourge of

sabbatean

heresy provides a meaningful perspective to

view panoramically the violent eruptions between the

sabbateans

and

their pursuers.

see

Carlebach, The Pursuit of Heresy: Rabbi Mo-

ses Hagiz and the Sabbatian Controversies.

13.

ibid., 75–159; i. s. emmanuel, “documents related to the Ne-

hemiah H

ayon Controversy in Amsterdam” (in Hebrew), Sefunot 9

(1965): 211–46; Menahem

friedman,

“New

documents relating

the H

ayon Controversy” (in Hebrew), Sefunot 10 (1966): 483–619;

yehudah Liebes,

“

the ideological

Basis of the H

ayon Controversy”

(in Hebrew), Proceedings of the Eighth World Congress (Jerusalem,

1982), 129–34.

14. Oz le-Elohim, 1, translated by Carlebach in The Pursuit of

Heresy, 99.

15. Carlebach, The Pursuit of Heresy, 99–101.

16.

the Christian fascination with H

ayon’s book Oz le-Elohim

as an expression of Jewish Christianity, see Hans Joachim

schoeps,

Philosemitismus im Barock: Religions- und gestesgeschichtlichte Un-

tersuchungen (

tübingen, Germany

, 1952), 108–14.

17.

see

the discussions of the controversies between H

agiz and

the lay leaders of Amsterdam and

sasportas

and the lay leaders of

Leghorn in chapter 2 of the present volume.

18.

see

Carlebach, The Pursuit of Heresy, 195–255, on the Luz-

zatto controversy as well as the earlier essays of

isaiah tishby

collected in Neti

vei Emunah u-Minut (Jerusalem, 1964).

the

emden-

ibeschütz

controversy, see Jacob Joseph

schacter

, “

rabbi

Jacob

emden:

Life and Major Works,” Ph

diss., Harvard Univer-

sity, 1988; Mortimer Cohen, Jacob Emden: A Man of Controversy

(Philadelphia, 1937) and the critical review by Gershom

scholem

Cohen’s book in Meh

karei Shabta’ut, 655–80.

see

also

sid

Z. Lei-

man, “When a

rabbi is

Accused of Heresy:

rabbi ezekiel

Landau’s

Attitude toward

rabbi

Jonathan

eibeschütz,

” in From Ancient Is-

rael to Modern Judaism: Essays in Honor of Marvin Fox, ed. Ja-

cob Neusner,

ernest frerichs,

and Nahum

sarna(Atlanta,

1989),

3:179–94.

see,

more recently,

sid

Z. Leiman and

simon schwarz-

fuchs,

“New

evidence

on the

emden-eibeschütz

Controversy:

the

Amulets

from Metz,” Revue des études juives 165 (2006): 229–49,

and Pawel Maciejko, “

the Jews’ entry into the Public sphere: the

emden-

ibeschütz

Controversy

reconsidered,

” in

feiner

and

ruder

man, eds., Early Modern Culture and Haskalah, 135–54.

266 N o t e s t o C H A P t e r f o U r

19. simon Ginzburg, Ha-Ramh

al u-Venai Doro: Osef Iggrot u-

Te’udot (

tel A

viv, 1937), 1:116, translated by Carlebach in The Pur-

suit of Heresy, 203.

20. Ginsburg, Ha-Ramh

al u-Venai Doro, 1:74, 90; 2:85, translated

by Carlebach in The Pursuit of Heresy, 209; italics in the original.

21. Carlebach, The Pursuit of Heresy, 223.

22.

addition to the references in note 18 above, see Chaim

Wirszubski, “

the sabbatean

Kabbalist

Moses

david

of Pod-

hayce” (in Hebrew), Zion 7 (1942): 73–93; and

yehudah Liebes,

“

secret Jewish-Christian sect Whose source is in sabbateanism” (in

Hebrew), in Sod ha-Emunah ha-Shabta’it, 212–37.

the critique of

Liebes’s view, see chapter 5 of the present volume.

23.

the

classic work on

fra

nkism is Majer Balaban, Le-Toldot

ha-Tenu’ah ha-Frankit (

tel

Aviv, 1934).

the

most important new

synthesis is that of Pawel Maciejko in The Mixed Multitude: The

Development of the Frankist Movement 1755–1816 (

oxf

ord,

forthcoming)).

24. Carlebach, The Pursuit of Heresy, 75.

25.

see, for example, Jacob Katz, Ha-Halakha Be-Meiz

ar:

Mikhsholim al Derekh ha-Orthodoxsiya be-Hithavutah (Jerusalem,

1992); Jacob Katz, “

orthodoxy

in Historical Perspective,” in Studies

in Contemporary Jewry 2 (1986): 3–17; Moshe

samet,

“Halakha ve-

reforma,

” Ph

diss., Hebrew University, 1972;

israel

Bartal, “

‘true

Knowledge and

Wisdom’:

on orthodox

Historiography,” Studies

in Contemporary Jewry 10 (1994): 178–92;

david ellenson,

Rabbi

Esriel Hildesheimer and the Creation of Modern Jewish Orthodoxy

(

tuscaloosa,

AL, 1990); Mordechai Breuer, Modernity within Tradi-

tion, trans.

elizabeth

Petuchowski (New

york,

1992); and Michael

silber

, “

the emergence

of Ultra-

orthodoxy: the invention

of a

tra-

dition,”

in The Uses of Tradition: Jewish Continuity in the Modern

Era, ed. Jack Wertheimer (New

york,

1992), 23–84.

see

also Michael

silber

, “

orthodoxy

,” in Yivo Encyclopedia of Jews in Eastern Europe,

ed. Gershon Hundert (New Haven, C

t, 2008), 2:1292–97, especially

1293: “

orthodoxy

thus emerged in response to ideologies that chal-

lenged tradition and presented themselves as legitimate alternatives.”

26. Carlebach, The Pursuit of Heresy, 277. Katz reviewed Carle-

bach’s book in Zion 59 (1994): 521–24.

27.

see

Adam

ferziger

, Exclusion and Hierarchy: Orthodoxy,

Nonobservance, and the Emergence of Modern Jewish Identity (Phil-

adelphia, 2005), especially 1–17.

28.

see david sorotzkin, “Kehillat ha-al Zeman be-idan ha-

temurot: Kavim

le-Hithavutan shel

tesot ha-Zeman

ve-ha-Kolektiv

N o t e s t o C H A P t e r f o U r 267

ke-Basis le-Hagdarat Hitpath

ut ha-

orthodoksiyah

ha-

yehudit Be-

eropah be-At ha-H

adasha.

” Ph

d diss.,

Hebrew University, 2007.

29.

see

sha

lom

ros

enberg, “

emu

nat Hakhamim,” in Jewish

Thought in the Seventeenth Century, ed.

isa

dore

twe

rsky and Ber-

nard

sep

timus (Cambridge, MA, 1987), 285–342; and consider the

reservations of

yos

ef Kaplan regarding the essay in “

‘K

araites’ in

the

early eighteenth Century,” in An Alternative Path to Modernity,

234–79. Compare more recently Kaplan’s use of the term orthodoxy

in describing developments in the Amsterdam Jewish community

of the early eighteenth century in his “

sec

ularizing the Portuguese

Jews:

int

egration and

ort

hodoxy in

ear

ly Modern Judaism,” in

fei

ner and

rud

erman, eds., Early Modern Culture and Haskalah,

99–110.

shm

uel

fei

ner has also located the beginnings of ortho-

doxy in the eighteenth century, albeit at the century’s very end and

primarily as a reaction to the corrosive impact of the

enl

ightenment

on traditional Jewish faith.

see shmuel feiner, “to Uproot Wisdom

from the World:

ene

mies of the

enl

ightenment and the

roo

ts of

Ultra-

ort

hodoxy” (in Hebrew), in Kana’ut Datit, ed. Meir Litvak

and

ora

Limor (Jerusalem, 2008), 57–83.

30. Moses H

agiz, Mishnat H

akhamim (1864; reprinted

tel A

viv,

1964), 519:64a–65b; see also 521, translated in

rosenberg,

“

emunat

Hakhamim,

” 297; emphasis added.

the

sabbateans

Leible of Prosnitz and Moses Meir of Zolkiew,

see Carlebach, The Pursuit of Heresy, 174–76.

31. Jacob

sasportas, Sefer Z

at Novel Z

evi, ed. isaiah tishby (Je-

rusalem,

1954), 87, translated in

rosenberg,

“

emunat

Hakhamim,”

296–97.

32. Sefer Z

at Novel Z

evi, 256, translated by Pawel Maciejko

in The Mixed Multitude; italics in the original.

the

citation is from

chapter 2, titled “

the

Peril of Heresy, the Birth of a New

faith.

”

grateful to

. Maciejko for allowing me to read a draft of this

chapter prior to publication.

33.

see Carlebach,

The Pursuit of Heresy, 123–59.

34.

ibid.

, 191–63.

35.

see Maciecjko,

The Mixed Multitude, chap. 2.

36. Cited in Carlebach, The Pursuit of Heresy, 132.

37.

see

especially Carlebach, The Pursuit of Heresy, 149–55.

the

citation

is found in

isaiah sonne,

“Correspondence between

Mo-

ses H

agiz and

r. samson Morpurgo regarding Nehemiah H

ayon

and his

sect”

(in Hebrew), Kovez

al Yad 12 (1937): 190b, translated

by Carlebach in The Pursuit of Heresy, 151; her citation on 316, note

29, should read “190b” instead of “19b.”

268 N o t e s t o C H A P t e r f o U r

38. one fascinating instance of a contemporary attempt to link

the

sab

batean Nehemiah H

ayon and

spi

noza is found in a

fre

nch ar-

ticle written by the h

akham of the

spa

nish and Portuguese synagogue

of the Hague,

dav

id Nuñez-

tor

res, published posthumously several

months after his death in 1728.

the

essay is found in Bibliotheque

raisonnée des ouvrages des savans de l’Europe,

i (

1728): 335–352.

is long review of H

ayon’s controversial book, the author presents

its major ideas on the divine essence objectively and dispassionately,

pointing out that the rabbis of Amsterdam had not found the work he-

retical, while completely ignoring the bitter critiques of H

agiz and his

rabbinic colleagues.

is not clear why there was such a long time lag

between the book’s publication in 1713 and this review fteen years

later. Nuñez-

tor

res casually points out (on 340) that ideas especially

found in chapter 8 of H

ayon’s book well conform to the philosophi-

cal system of

spinoza.

this

scholarly comment from an intellectual

who owned a vast private library that included

spinoza’

s works ap-

pears to be a curiosity at best. Neither H

ayon’s bombastic publica-

tion nor

spinoza’

s philosophical tomes appeared troubling to this

akham.

on the contrary, he innocently collected spinoza’s books

for his library while he deemed H

ayon’s theology important enough

to publicize in the pages of a non-Jewish journal. My sincere thanks

yosef Kaplan,

from whom

rst learned about Nuñez-

orres and

his remarkable library

, and who pointed me to this reference.

39.

see,

for example,

yirmiyahu yovel, Spinoza

and Other Her-

etics: The Marrano of Reason (Princeton, NJ, 1989); and

steven

Nadler

, Spinoza: A Life (Cambridge, 1999).

40.

for

more on these other heretics, see Kaplan, From Christian-

ity to Judaism, especially 122–78; and Uriel da Costa, Examination

of Pharisaic Traditions, ed. Herman P.

salomon

(Leiden, Nether-

lands, 1993).

41.

see

the references to

yosef Kaplan’

s article and his reserva-

tions about the conclusions of

shalom rosenberg in note 2

9, above.

42.

talya fishman, Shaking the Pillars of Exile: ‘Voice of a Fool,’

an Early Modern Jewish Critique of Rabbinic Culture (

stanford,

CA,

1997).

43.

see

Jonathan

israel’

s rather unsuccessful attempt in “Was

there

a Pre-1740

sephardic

Jewish

enlightenment?”

La Diaspora

des Nouveaux-Chrètiens: Arquivos do Centro Cultural Calouste

Gulbenkian 48 (2004): 3–20.

44.

see Kaplan,

From Christianity to Judaism, 263–70.

45.

israel, European Jewry in the Age of Mercantilism, 219–20.

Nieto, see

ruderman,

Jewish Thought and Scientic Discovery in

Early Modern Europe, 310–31.

N o t e s t o C H A P t e r f i v e 269

46.

refer to

shmuel feiner’

s forthcoming book, tentatively titled

Olam H

adash, Olam Hafukh: Shorshei ha-H

illun Be-Yahadut Er-

opah be-Me’ah ha-18 (Jerusalem) and eventually to be published in

english

translation. My thanks to Professor

feiner

for allowing

me to read an early version of his large manuscript.

47. Chimen Abramsky, “

the

Crisis of Authority within

european

Jewry

in the eighteenth Century,” in Studies in Jewish Religious and

Intellectual History Presented to Alexander Altmann, ed.

raphael

Loewe

and

sigfried stein

(

tuscaloosa,

AL, 1976), 13–28, offers no

links to larger

european crises either

48.

see

the essay of Jonathan

israel

mentioned in chapter 2, note

31, and my comments there on the difference between economic sta-

bility and lack of cultural production.

Chapter 5. Mingled identities

1. see especially Kaplan, An Alternative Path to Modernity: The

Sephardi Diaspora in Western Europe, 1–28;

yosef Kaplan,

“

the

self-denition

of the

sephardic

Jews of Western

europe

and

their

relation

to the Alien and the

stranger

,” in Gampel, ed., Crisis and

Creativity in the Sephardic World 1391–1648, 121–45; and

yosef

Kaplan,

“Wayward New Christians and

stubborn

Jews:

the shaping

a Jewish

identity

,” Jewish History 8 (1994): 27–41;

yerushalmi,

From

Spanish Court to Italian Ghetto, 44; and

robert

Bonl, “

du-

bious

Crimes in

sixteenth

Century

italy: rethinking

the

relations

between

Jews, Christians, and Conversos in Pre-Modern europe,” in

The Jews of Spain and the Expulsion of 1492, ed. Moshe Lazar and

stephen Haliczer (Lancaster

, CA, 1997), 299–310.

2. Besides the works cited in note 1, see also Kaplan, From Chris-

tianity to Judaism: The Story of Isaac Orobio de Castro, and most

recently Graizbord, Souls in Dispute, which includes an up-to-date

bibliography of older and more recent studies.

for

Pisa and Leghorn, see

rob

ert Bonl, “

the

History of the

spa

nish and Portuguese Jews in

ita

ly,” in Beinart, ed., Moreshet Se

pharad: The Sephardic Legacy, 2:217–39. for Amsterdam, see the

books of Kaplan in notes 1 and 2, above, and Bodian, Hebrews of

the Portuguese Nation: Conversos and Community in Early Mod-

ern Amsterdam.

for

Hamburg, see M.

stu

demund Halévy, ed., Die

Sefarden in Hamburg: Zur Geschichte einer Minderheit (Hamburg,

1994).

see

Graizbord, Souls in Dispute;

david

Graizbord, “A Historical

Contextualization of

sephardi Apostates and self-styled Missionar-

ies of the

seventeenth

Century,” Jewish History 19 (2005): 287–313;

270 N o t e s t o C H A P t e r f i v e

yosef Kaplan, “the struggle against travelers to spain and Portugal

in the Western

sephardic diaspora,

” Zion 64 (1999) 65–100, and

yosef Kaplan,

“

the travels of

Portuguese Jews from Amsterdam to

the ‘Lands of

idolatry’

(1644–1724),” in Jews and Conversos: Studies

in Society and the Inquisition (Jerusalem, 1981), 197–224;

richard

Kagan

and Abigail

dyer

, eds., Inquisitorial Inquiries: Brief Lives of

Secret Jews and Other Heretics (Baltimore, 2004); Mercedes Garcia-

Aranel and Gerald Wiegers, Samuel Pallache: A Moroccan Jew in

Catholic and Protestant Europe (Baltimore, 2003); and Mercedes

Garcia-Aranel, “Jewish Converts to

islam in the Muslim West,” Is-

rael Oriental Studies 17 (1997): 227–48.

see

also the earlier work

of Brian Pullan, The Jews of Europe and the Inquisition of Venice

1550–1670 (

oxford,

1983).

addition to the references in notes 1–4, especially the books

of Kaplan, see

swetschinski,

Reluctant Cosmopolitans: The Por-

tuguese Jews of Seventeenth-Century Amsterdam; Kaplan, “

secu-

larizing

the Portuguese Jews:

integration

and

orthodoxy

early

Modern

Judaism,” in

feiner

and

ruderman,

eds., Early Modern Cul-

ture and Haskalah, 99–110.

refer to Jacob Barnai, whose works are listed in this volume’s

chapter 4, note 9.

refer to Matt Goldish; compare also Michael Heyd and

rich-

ard

Popkin, who have studied

sabbateanism

in the Christian world;

see chapter 4, notes 10–12.

scholem,

Sabbatai S

evi, 211–12, 283–84, 796.

9. Both citations are translated in

yerushalmi, From

Spanish

Court to Italian Ghetto, 336–37.

10.

see yerushalmi, From

Spanish Court to Italian Ghetto, 338–

39; Pawel Maciejko, “Christian

elements

early frankist doc-

trine,

” Gal-Ed 20 (2006): 22–23.

11.

see yehudah Liebes,

“

secret

Jewish-Christian

sect

Whose

source

is in

sabbateanism”

(in Hebrew), in Sod ha-Emunah

ha-Shabbta’it, 223–25;

yehudah Liebes, “the ideological founda-

tion

of the

debate

over H

ayon,” in Sod ha-Emunah ha-Shabbta’it,

49–52; and Maciejko, “Christian

elements,

” 21–22.

12. Chaim Wirszubski, “

the

sab

batean Kabbalist

Moses

dav

of Podhayce” (in Hebrew), Zion 7(1942): 73–93.

13. Liebes, “

secret

Jewish-Christian

sect

whose

source

is in

sabbateanism,

” 212–37.

14. Maciejko, “Christian

elements,

” 24–31.

15.

see elliot Wolfson, “Messianism in the Christian Kabbalah

of Johann Kemper,” in Goldish and Popkin, eds., Jewish Messianism

N o t e s t o C H A P t e r f i v e 271

in the Early Modern World, 138–87;

shifra

Asulin, “Another Glance

sabbatianism,

Conversion, and Hebraism in

seventeenth

Century

europe: scrutinizing

the Character of Johann Kemper of Uppsala,

or Moses, son of Aaron, of Cracow” (in Hebrew), in

elior

, ed., Ha-

alom ve-Shivro, 2:423–70.

16. Asulin, “Another Glance,” 434–35.

see

also

schoeps,

Phi-

losemitismus im Barock, 92–133, especially 109–10.

17. Gershom

scholem,

“

the

Crypto-Jewish

sect

of the

dönmeh

(

sabbatians)

turkey,

” in The Messianic Idea in Judaism and Other

Essays in Jewish Spirituality (New

york,

1971), 142–66; Gershom

scholem,

“Barukhyah:

the

Head of the

sabbateans

salonika”

(in

Hebrew), in Meh

karei Shabta’ut, 321–89.

18.

scholem,

“

the Crypto-Jewish sect,

” 160.

19.

see

Maciejko, “Christian

elements

early frankist doctrine,

”

13–41; Maciejko, “Jewish and Christian Perspectives on

frankism,

”

forthcoming in The Mixed Multitude; and Pawel Maciejko, “Baruch

yavan and

the

frankist

Movement:

intercession

in an Age of Up-

heaval,” Jahbuch des Simon-Dubnow-Instituts 4 (2005): 333–54.

Before concluding this section, it may be worth mentioning one

earlier form of religious syncretism triggered by intense messianic

fervor although unrelated to

sabbateanism

directly.

though

too old

to have been attracted to the messianism of

shabbetai

evi per se,

Jacob

rosales,

also known as

imanuel

Bocarro

frances

(1588–1668),

might be mentioned here as a kind of precursor to other conver-

sos who were later enamored of

shabbetai Z

evi and molded their

own identity from both Christian and Jewish elements. After leaving

Portugal,

rosales

spent most of his life in Hamburg as a physician,

mathematician, and astronomer. He took a keen interest in politi-

cal astrology, which allowed him to calculate a messianic future for

Portugal through the return of

sebastian,

its mythic king.

this

pro-

fessing Jew cum

sebastian

enthusiast was eventually denounced by

the

inquisition

with his wife Ana, and he died only a few years later.

rosales’

s younger contemporary in Hamburg, Benedict de Castro,

a well-known doctor and apologist of Jewish medicine, followed in

his footsteps in espousing

sabbatean

messianism, even to the point

of attacking the local rabbi who would not allow him to recite a

prayer in honor of the alleged messiah in the synagogue of Hamburg.

rosales

thus anticipated in a remarkably unique manner the kind

of intermingling of religious doctrines engendered by acute messi-

anic behavior.

on rosales,

see Michael

studemund-Halévy

and

san-

dra

Neves

silva,

“

tortured Memories,

Jacob

rosales

Alias

imanuel

Bocarro

frances:

A Life from the

files

of the

inquisition,

” in The

272 N o t e s t o C H A P t e r f i v e

Roman Inquisition, the Index and the Jews: Contexts, Sources, and

Perspectives, ed.

stephan

Wendehorst (Leiden, Netherlands, 2004),

107–51, which lists earlier studies.

20.

see chapter 3 of this volume,

notes 20–25, for references.

21.

see,

for example, Gershom

scholem,

Kabbalah (Jerusalem,

1974), 416–19.

22.

see frank

Manuel, The Broken Staff: Judaism through Chris-

tian Eyes, 143–47.

23.

see

Coudert, The Impact of the Kabbalah in the Seventeenth

Century; and Allison Coudert, “

the Kabbala Denudata: Convert-

ing Jews or

seducing

Christians?” in Jewish Christians and Chris-

tian Jews, ed.

richard

H. Popkin and Gordon M. Weiner (

dordrecht,

Netherlands, 1994), 73–96.

24.

him, see Coudert, The Impact of Kabbalah in the Seven-

teenth Century, index, and Allison Coudert, “Judaizing in the

sev-

enteenth

Century:

francis

Mercury van Helmont and Joanne Peter

späth

(Moses Germanus),” in Secret Conversions to Judaism in Early

Modern Europe: Studies and Documents, ed. Martin Mulsow and

richard Popkin (Leiden, Netherlands, 2004), 71–121; and Allison

Coudert, “

five seventeenth-Century

Christian Hebraists,” in Coud-

ert and

shoulson,

eds., Hebraica Veritas? Christian Hebraists, Jews,

and the Study of Judaism in Early Modern Europe, 286–308.

25. Martin Mulsow, “Cartesianism,

skepticism,

and Conver-

sion to Judaism:

the

Case of Aaron d’Antan,” in Mulsow and Pop-

kin, eds., Secret Conversions to Judaism in Early Modern Europe,

123–81.

26.

see ernestine

van der Wall, “

the

Amsterdam Mille-

narian Petrus

serrarius

(1600–1669) and the Anglo-

dutch

Circle

of Philo-Judaists,” in Jewish-Christian Relations in the Seventeenth

Century: Studies and Documents, ed. J. van den Berg and

ernestine

van der Wall (

dordrecht,

Netherlands, 1988) 73–94 (citation

herein is on 84); and, in the same volume,

ernestine

van der

Wall, “Johann

stephan rittangel’s stay in the dutch republic (1641–

1642),” 119–34.

see

also

ernestine

van der Wall, De mystieke

chiliast Petrus Serrarius (1660–1669) en zijn wereld (Leiden, Neth-

erlands, 1987);

richard

Popkin, “

some

Aspects of Jewish-Christian

theological interchanges

in Holland and

england

1640–1700,” in

van den

Berg and

van der

Wall, eds., Jewish-Christian Relations in

the Seventeenth Century, 3–32;

richard

Popkin, “

rabbi

Nathan

shapira’

visit to

Amsterdam in 1657,” in Dutch Jewish History, ed.

Joseph Michman and

tirtsah Levie (Jerusalem, 1984); richard Pop-

kin, Isaac La Peyrère (1596–1676): His Life, Work, and Inuence

N o t e s t o C H A P t e r f i v e 273

(Leiden, Netherlands, 1987); and

richard

Popkin, “Can

one

Be a

true Christian

and a

faithful follower

of the Law of Moses?

the

Answer

of John

dury

,” in Mulsow and Popkin, eds., Secret Conver-

sions to Judaism in Early Modern Europe, 33–50.

the centrality

of Amsterdam for potential converts to Judaism and for converted

Jews returning to their ancestral faith, see Carlebach, “

‘ich

will dich

nach Holland schicken

. . .’: Amsterdam and the reversion to Juda-

ism of German-Jewish Converts,” in Mulsow and Popkin, eds., Se-

cret Conversions, 51–70.

Paulli, see

schoeps,

Philosemitismus in

Barock, 53–67.

27. Contemporary scholarship on

surenhusius

is limited.

see

Peter van rooden,

“Wilhem

surenhuis’ opvatting

van de Misjna,”

in Driehonderd jaar oosterse talen in Amsterdam, eds. Jan de

roos,

Arie

schippers,

and Jan Wim Wesselius (Amsterdam, 1986), 43–54;

Peter van

rooden,

“

the

Amsterdam

translation of

the Mishnah,”

in Hebrew Study from Ezra to Ben Yehudah, ed. William Horbury

(

edinburgh,

1999), 257–67.

surenhusius’

s major works are Mischna:

sive toius Hebraeorum juris, rituum, antiquitatum, aclegum oralium

systema cum clarissimorum rabbinorum Maimonidis & Bartenorae

commentariis integris, 6 vols. (Amsterdam, 1698–1703); and Sefer

Ha-Mashveh sive Biblos katallagaes in quo secundum veterum the-

ologorum Hebraeorum formulas allegandi, & modos interpretandi

conciliantur loca ex V. in N.T. allegata (Amsterdam, 1713).

see

also

isaac stockmans

and

salomon schouten,

Bibliotheca Surenhusiana,

a book sales catalog (Amsterdam, 1730); and

ruderman, Connecting

the Covenants.

28.

see elisheva

Carlebach, Divided Souls: Converts from Ju-

daism 1500–1750, especially chap. 10, “

representation

and

ri-

valry:

Jewish Converts and Christian Hebraists,” 200–21.

some

other

works on early modern converts from Judaism include Lea

Bornstein-

Makovetsky,

“Conversion to

islam

ottoman

Commu-

nities and to Christianity in

italy

and Germany in the

sixteenth

and

seventeenth

Centuries” (in Hebrew), Pe’amim 57 (1993): 29–47;

todd endelman,

Radical Assimilation in English Jewish History,

1656–1945 (Bloomington,

iN,

1990);

todd endelman,

ed., Jewish

Apostasy in the Modern World (New

york,

1987); Jacob Goldberg,

Ha-Mumarim be-Mamlekhet Polin-Lita (Jerusalem, 1985); Mel

scult,

Millennial Expectations and Jewish Liberties: A Study of the

Efforts to Convert the Jews in Britain up to the Mid-Nineteenth Cen-

tury (Leiden, Nether

lands,

1978);

renata segre,

“Neophites during

the

italian

Counter-

reformation: identities

and Biographies,” Pro-

ceedings of the Sixth World Congress of Jewish Studies 2 (1973):