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Bekhor Satan – A precis – Part III

In this third and final part, the focus is on how Eybshutz and the Sabbatian-Frankists have warped today’s orthodox Jewish community.

Before I begin, let me tell you a story I heard approximately three hours ago.

It’s about a young chareidi boy, who was brutally raped by an older ‘chareidi’ man in the ‘chareidi’ community of Ramat Bet Shemesh in Israel, seven years ago.

Even the boy’s parents don’t know what happened to him.

They just think he ‘went crazy’, ‘got ADHD’, then started ‘acting out’ at yeshiva so he got kicked out, and finally got into drugs and went ‘off the derech’.


That boy was deeply traumatised by being abused by one of the evil monsters who live in our ‘frum’ communities all over the world, who continue to get away with destroying countless lives in this way because the whole system is geared to cover their crimes up.


Enough is enough!

How much longer are we going to pretend that this evil of rampant sexual abuse – an obvious hold-over from the Sabbatian-Frankist culture that has infiltrated all our major Jewish institution from the top down – doesn’t exist?

How much longer are we all just going to set here whistling, while this evil continues unchecked even, and perhaps especially, in the externally ‘frum’ world?

So, I’m devoting this particular post to all the unnamed, unheard, undefended victims of Sabbatian-Frankist abuse in the Jewish community, and particularly, the so-called chareidi world.

And believe me, there are a lot of them out there.


Now, let’s get back to the precis of R’ Marvin Antelmann’s book, Bekhor Satan.

(Click the links to read Part 1 and Part 2).


R’ Antelmann explains that the ruins of the Churva Synagogue in the Old City, built by known Sabbatean Yehuda Chassid and his group of followers, was a holy place for Neturei Karta.

Yehuda Chassid and his group of Sabbatean ‘true believers’ moved to Eretz Israel in 1700 (in preparation for the ‘second coming’ being predicted for Shabtai Tzvi. ‘Second comings’ are a big thing for many of these false messiahs.)

R’ Antelmann explains that according to Zvi Hertz Graetz’s history, the beliefs of this group of Sabbatians was very similar to xtianity. But according to a letter brought in the book ‘Tradition’, written by R’ Yehezkel Kahana, people in Jerusalem were scared to publish this information, because they feared the retribution of the ‘extremists’.

Who are these ‘extremists’ who practise a Sabbatian theology that resembles xtianity?

R’ Antelmann identifies them as the ‘Shomrei HaIr.’


Translated snippet:

“After the death of Yehuda Chassid in October 1700…his movement of ‘believers’, after a few years had passed, started to embrace Christianity.

The ideas that characterise this anti-Zionist cult are connected to Jonathan Eybshutz.


R Antelmann then brings a passage from Gershom Scholem’s work, where he describes how most of the Shadarim – the ‘messengers’ and shlichim that went on journeys on behalf of the community in Jerusalem, were actually Sabbatians.

As part of their travels, these Sabbatian ‘Chachamim’ would also serve as messengers between the ‘known’ Sabbatians, and those who remained secretly embedded within the Jewish community, and would also act as a conduit for the secret Sabbatian writings.

Scholem writes that the radically ‘anti’ Eretz Israel stance of this group of xtianised-Sabbatians was identified by R Yakov Emden, in his book Edot B’Yaakov (page 44), as coming from Jonathan Eybshutz’s own mouth, in relation to the passuk about ascending to Eretz Yisrael, that reads:

Not with strength and not with force, but rather with My spirit.

In his drasha given on Shabbos Chanuka, Parshat Mikeitz, Eybshutz writes:

“Because Moshiach will not do signs and wonders and make war with the enemies of Israel, and gather the exiles, and return Israel to its land. Rather, amongst the nations will be found chanina (grace?) [for the Jewish people], through the great wisdom of the Melech Moshiach.”

Ed. note: Eybshutz had a habit of switching what our Sages said for the exact opposite. He did this many, many times, including when he censored and rewrote large parts of the Talmud in Prague, in conjunction with the Jesuit Father Franciscus Haselbauer.

Again, Eybshutz didn’t just take words OUT of the Talmud, he actively rewrote it, to present his warped ideas in a ‘seamless’ way that made it appear to the reader as though they were part of the original text.

More on that another time.


Rav Antelmann then brings an excerpt of the Neturei Karta writings published under the title ‘Ahavat Yonatan’.

These writings appear to be based on the Neturei Karta understanding of some of Jonathan Eibshutz’s lesson.

Here’s a translated snippet:

“If you provoke and awaken the ‘love’ against Kibbutz Israel (i.e. going to Israel), and if everyone learns together to go to Jerusalem and all the nations agree – even in this case, as if it’s His will to go there, chalila, (God forbid that you should go) – because the end of the exile is hidden. And maybe, this is not the real time, rather it is just an et ratzon, for its own sake.

And today or tomorrow, they will sin, and they will be forced into exile one more time. And the next time will be worse than the first time. Therefore, the request is made to not go, until she will want. That is to say, until the time when all the world will be filled with knowledge, and from then on, the One who is above everything promised that there will be no-one missing from the nation of Israel at all.

And this is the true time, that it should come speedily in our days.

And therefore he said [the passage about coming out from Mevasseret with the feminine declention]. And from here it’s hinted to you….that your God will come by Himself, and redeem you, etc.


Rav Antelmann next brings a lengthy passage from the Or Sameach to refute these ideas.

I’m not going to translate that here, because the main point is that Neturei Karta revered Jonathan Eibshutz; apparently had very strong links to the Sabbateans that moved to Eretz Yisrael under Yehuda HaChassid, and went to great lengths to ‘defend’ Eybshutz’s reputation, posthumously, against academics like Gershom Scholem.



In this chapter, R’ Antelmann states that many of the ‘yehi ratzon’ prayers that are found in many commonly-used siddurim – including the ‘Kol Bo’, and those put out by Artscroll – were written by Sabbateans, with Sabbatean intentions (kavanot).

And the main Sabbatean who initially wrote many of these prayers is none other than ‘Nathan of Gaza’, Shabtai Tzvi’s main prophet and cheerleader.

He bases this on the book written by David Kahana called: Toldot HaMekubalim HaShabtim ve’HaChassidim (‘The Generations of the Sabbatean and Chassidic Kabbalists’, p150.)

Translated excerpt:

“And with his great cunning, Nathan from Gaza succeeded in ensnaring many of our brothers, Bnei Yisrael, and up until today, there are found printed in many machsorim and siddorim the prayers ‘yehi ratzon’ and most of the ‘Ribono shel olam’ [prayers].

And they are copied letter-by-letter from the book Chemdat HaYamim, and not a person puts it in his heart to find out who is the person that put these things out….” 


Ed. note:

Just to make it clear, that I am sharing quotations from R’ Antelmann’s book here. I don’t know which ‘yehi ratzon’ and ‘Ribonu shel olam’ prayers the statement above is referring to, specifically.

And in our days, many other similar prayers have been been written by people other than Nathan of Gaza. Each person should do his own birur.


Rav Antelmann then brings a passage from the Kol Bo machsor (screenshotted below) and says the following about it:

“The Sabbatean-Frankists showed that they greatly succeeded to ‘infiltrate’ Yeshu HaNotzri – or so to speak, ‘Yeshua Sar HaPanim’ – within [?] of the machsor for the Yomim Noraim, in order to make a connection with avoda zara at this holiest time – the blowing of the Shofar….

…And so, the idea behind this ‘yehi ratzon’ prayer is that Hashem should forgive Yeshu HaNotzri, and should give him [i.e. Yoshki] the job of being the ‘Sar HaPanim’, instead of the Angel Metatron.”


R’ Antelmann then brings a list of rabbis who have outlawed the yehi ratzon prayers, because of their Sabbatean connections.

The list includes the Nodah b’Yehudah, the Minchat Eliezer, R’ Eliezer Fleckeles – and of course, R’ Yaakov Emden.

He thing brings a list of further prayers that he says were written with the same heretical Sabbatean intentions, as listed by David Kahane, mentioned above.

Here’s a screenshot of the Hebrew:



The last chapter in ‘Bekhor Satan’ deals with the tricky subject of how part of the Sabbatean project to destroy Judaism from within revolved around trying to make orthodox Jewish observance so ‘hard’ and stringent, day-to-day, that many people would become disheartened and turn away from yiddishkeit.

R’ Antelmann explains that turning super-strict ‘humrot’ into ‘halachas’ is a very old trick, and that it’s not for nothing that Chazal taught that it’s forbidden to take away anything from the halacha – and also forbidden to add anything.

He then refers to Rashi’s teaching on Parshat Bereishit where he explains how the Primordial Snake was the first to turn a ‘humra‘ into a ‘halacha‘ – with terrible consequences for mankind.

[If you don’t already know, the snake told Chava that it was also forbidden to touch the Tree of Knowledge of Good and Evil, and when Chava saw she didn’t die from touching it, then she was easily persuaded that she could also eat from the tree, too, without dying.]


R’ Antelmann then says:

“Jonathan Eybshutz’s mussar sichot (moral teachings) take this path. In his book ‘Ya’arot Dvash’ there are a lot of moral teachings that he gave over the 10 days of repentance, in the communities where he served as a rabbi.”

The two examples R Antelmann brings from ‘Ya’arot Dvash’ involve Eybshutz forbidding women to wear wigs made from the hair of gentile women; and forbidding mixed dancing.

But then, Eybshutz found a solution for his rich Sabbatean friends who wanted to continue wearing these wigs: he paskened that it was permitted to make wigs from the hair of a Shabbos Goy.


Ed. note: These examples show just how fraught this whole topic is, and how complicated the birur.

I’ll bring more of my own opinions below, but I just wanted to share here that Rabbenu, Rebbe Nachman of Breslov, had a custom of dancing with his daughters at their marriages.

One daughter, Miriam, refused to dance with her father, Rebbe Nachman because her father-in-law was against ‘mixed dancing’.

Rabbenu later said that if Miriam had danced with him at her wedding, she would have merited to have descendants. As it was, she had one child who died young, before she herself died relatively young. Miriam is buried in a cave next to David Shlomo Eybshutz, in Tsfat.


R’ Antelmann continues:

“And so, the Sabbateans wanted to increase the things that were minorly ‘forbidden’, and to expand the number of humrot (stringencies), and to make them ‘big deals’, and to bring things from every source to make more humrot, until many of the Jewish people would despair of keeping the halacha, and come to view it as something [heavy?], and impossible to endure.

And finally, they succeeded in introducing a few ‘leaders’, that we continue to suffer from them until this day, to distance the people from the ways of the Torah and the guarding of the mitzvot, following in the same footsteps as the Primordial Snake.”


He continues:

“The ‘Chareidi-Sabbatean’ stereotype lives as we’ve described: he looks ‘chareidi’ from the outside, but inside, he’s full of lusts. This is the stereotype that Jonathan Eybshutz himself belongs to. They run to fill every position in the ‘official religious’ world, and to be the heads of religious institutions….

[He then brings two specific, named examples.]

“These people wear black garb, they have beards and payot, and it was their custom to get up for chatzot. And whoever would have seen these people, it would have been very hard for him to believe [who they really were].

“The psychological approach used by the Sabbateans was to always emphasise small things in Judaism, and to over-exaggerate their importance, so that the truly important things would ultimately fall….”

He goes on to say that while the Sabbateans were externally obsessing over all these small details that really didn’t matter so much, they made it an unspoken rule to ‘ignore’ any number of major aveirot, including committing incest and adultery, eating neveilot, performing abortions, breaking shabbat, thievery and deception etc – which were all never spoken about publically.


Ad kan.


And so, we make a full circle, and return to the story I heard a couple of weeks’ ago, firsthand, of a 13 year old boy who was violated by a ‘talmid chacham’ somewhere in Ramat Bet Shemesh – in the frummest-of-frum area.

It’s an area where there are constant threats of violence and intimidation from ‘modesty patrols.

An area where neighbors will gang up on your for daring to bring a pet – a source of tumah – into your home.

An area where the advice given is to kick those kids who want MP3 players – let alone smartphones – out of the house, and let them live on the street, even at very young ages.

In this bastion of humrot, where every emphasis is put upon keeping up appearances, and every effort is made to force families to conform to the strictest, harshest interpretations of the Torah – child rapists roam free.


That boy who was assaulted in Ramat Bat Shemesh a few years ago by a ‘talmid chacham’ never told his parents what had happened to him.

Instead, he went totally off the derech and started doing drugs to try and dull the pain and shame, while his parents started dragging him all over the place to one shrink, one counsellor, one rabbi after another.

In these communities that are so focussed on humrot and external appearances, these terrible crimes of rape, incest and pedophilia – the hallmarks of secret Sabbatean-Frankists for the last 350 years – are all covered up, and never spoken about.

But that needs to change.


While this concludes the precis of Bekhor Satan, I have a lot more information to share with you in future posts about Jonathan Eybshutz’s ancestors – and also, his descendants.

Many of whom are heading up large swathes of the ‘ultra orthodox’ Torah world, both on the Litvak and the Chassidic sides of the equation.

While it’s true that just being a descendant of an evil person doesn’t make you evil, it’s also true that abusive behavior, and mentally-ill habits tend to be passed down from father to child, over the generations – until someone has the courage to acknowledge the truth, and to make a clean break.

Eybshutz had relations with his own daughter; wrote books encouraging other Jews to perform acts of incest and adultery – and was an arch hypocrite, who perfected the role of playing the ‘big tzaddik’ externally, while indulging in the worst sins behind closed doors.

And his descendants are heading up large swathes of the ‘ultra orthodox’ Torah world, both on the Litvak and the Chassidic sides of the equation.

Can you see the problem?


So, stay tuned.

We will definitely be returning to this topic soon.

Because personally, I am not going to rest until all these child rapists in the frum community are publically called out for their evil actions, and all the countless lives they’ve ruined, and countless numbers they’ve ‘abused’ out of yiddishkeit, and justice is finally done.



To read Part One of this precis of Bekhor Satan, go HERE.

And go HERE, for Part Two.



12 replies
      • האיש
        האיש says:

        DO WE SEE THEM ?
        WHAT DO WE DO ?
        ETC ?
        WHAT DO WE DO ?

        • Rivka Levy
          Rivka Levy says:

          Thanks for the clarification.
          The whole idea of ‘righteous people being wicked’ is essentially a false paradigm, that’s very popular in the xtian world, and maybe other places too, but it’s kind of the ‘main theme’ of much of xtianity.

          That the definition of ‘righteous’ in xtianity has nothing to do with your middot and actions, good and bad – but only on whether you accept yoshki as your savior.

          That’s it.

          So you can rape, pillage, murder, steal, lie – but if you say you believe in yoshki, you are still ‘righteous’ and getting to Heaven.

          It’s obvious that this paradigm is one of the best ‘tricks’ the yetzer hara ever pulled on humanity.

          Sadly, also in the Jewish world we are very affected by this xtian worldview, and that also leads us to try to label ourselves – and others – as ‘righteous people’ – who can do no wrong – or ‘wicked people’ – who can do no right.

          But this is not yiddishkeit!

          We know from many different sources that a Jew is judged on every single thought, word and deed. Every single one!

          And that we get merit for the ‘good’ that we do, and we get punishment for the ‘bad’ that we do – unless we make sincere teshuva, which means first acknowledging the ‘bad’ we do, apologising to people we’ve hurt, taking steps to fix the mess we made, then asking God to help us not do it again.

          A person is a collection of their good and bad thoughts, words and deeds, and that’s why the Sages teach no-one should consider themselves ‘righteous’ until the very end of their life.

          Only then, God will judge the entirety of that person’s life, to see if they come out with a balance of ‘good’ or ‘bad’ deeds – and only then, can that person truly be considered ‘righteous’.

          The implications of this are massive.

          Not least, that there are no ‘righteous people who can do no wrong’ in Yiddishkeit, and that every action, every statement, has to be evaluated on its own merits.

          That’s why we look at the ACTION and judge the ACTION, not the person.

  1. Hava
    Hava says:

    Wow. I thank G-d for bringing you to this point, Rivka.

    I think it’s time that we learn how to pick out all those humra-made-into-halacha pieces from our concept and practice of Judaism, no matter what non-tribal name we go under (Ashkenazi, Sefaradi, etc.).

    Starting with “if you do a thing (humra or a thing that might be considered a humra) three times, it becomes halacha” for you because it then becomes your practice.

    (A pet peeve in my family. We don’t do that.)

    Maybe, considering the time of year we’re in, we can go on to bringing back soft matza on Pessah and gaining the confidence to make our own, as our ancestors used to (I have neighbors who do.). And the whole “kitniyot ban” whereby it’s just as important not to eat kitniyot during Pessah because it might as well be hametz; and, if you want to change your practice back to the original, you have to nullify a vow made hundreds of years ago — that’s crazy just because if you want to do teshuva on any other area, you just do it!

    Are we going to have to nullify a vow in order to give up the practices of adultery and incest that have been ‘practiced’ for hundreds of years by people who call themselves religious Jews? Or, do we just do thorough teshuva and never touch that stuff again, and any adult who refuses is dealt with according to Torah? I agree that these big things and more need to be exposed.

    In a hurry if at all possible.

    Speaking of which, who will help us make this transition as smooth as possible? Do we wait till Mashiah is revealed, or can we start now?

    • Rivka Levy
      Rivka Levy says:

      No-one needs to wait to make ‘personal teshuva’ on all the millions of things we are all doing wrong all the time, including me, especially in the areas of bein adam l’havero.

      In terms of the other stuff you bring up, my view is that this stuff will have to wait for Moshiach to come and sort it out properly.

      It’s easy to fall into the trap of thinking sorting out the ban on kitniot – which I honestly also don’t entirely understand, even though I’m in an Ashkenazi home that scrupulously avoid any trace of it on Pesach – is kind of equal to dealing with the abuse of children (amongst others…) in our community.

      But what’s going on with the child abuse, incest and adultery has to be priority number one.

      • Hava
        Hava says:

        I think 1) I must not be writing clearly today because of brain fog — so I can’t blame you for not understanding what I wrote and 2) I don’t totally understand your comment…again, brain fog.

        But I’ll try to address it.

        You wrote a whole section titled 14: HOW TO DESTROY JUDAISM WITH EXTRA HUMROT (STRINGENCIES). That’s what my example, the kitniyot ban, is about.

        No, the kitniyot issue is not the same at all as the heavy issues you brought up. But I found it to be a kind of exercise in prioritization on a lower level: Kitniyot is not addressed in the Torah as a prohibition on Pessah, whereas hametz is; we don’t even have an amount that can be found in our homes.

        But there are many who equate them. It sounds like the Sabbatean-Frankist gang would have come up with that as one of their humra-as-halacha things to burden people and cause them to put Judaism down (as in name-calling and as in stopping the practice). I don’t remember which Sage(s) said that the ban is stupid, but I have heard that there were objections in the Talmud Bavli. I just don’t remember who it was. Unfortunately, the internet seems to favor pointing up the fact that the less Jewish “streams,” mainly of Ashkenazim, are eating kitniyot and not addressing the objections of actual Talmud sages.

        And R’ Bar-Hayim’s original website is gone. I can’t find the source or confirm it. This makes it difficult for me to put forth a cogent statement.

        And the burden itself is abuse on the part of the Sabbatean-Frankist gang and their descendants who continue to promote it. Not equal to violating relationship restrictions, by any means; but still, abuse. And then the S-FG go and not only neglect the relationship restrictions, they violate them with impunity.

        Kindly let me know if my point is still not clear.

        • Rivka Levy
          Rivka Levy says:

          First, I want to thank you for the clarification, Hava. FYI, I’m also having a lot of ‘brain fog’ the last few days, so I also apologise if I’m getting the wrong end of the stick.

          I was going to reply and say that the ban against kitniyot can’t be a ‘Sabbatean’ thing, because is originated with R Gershom, some 6-700 years before the Sabbateans were a ‘thing’.

          But after doing some initial research, it seems that no-one actually knows when this mysterious ban against Ashkenazim eating kitniyot really took hold, or when it was first instituted.

          Not only that, while the Shulchan Aruch allows kitniyot on Pesach (which is why the Sephardim eat it) – the REMA is the one who ‘upheld the ban’ against kitniyot for the Ashkenazim.

          The REMA apparently married into a well-known Karaite family, and he appears as a key ancestor for many, many of the people who became Sabbateans, and then later Frankists.

          There are many ‘loose ends’ about the REMA that I’ve been trying to pin down for a few months already, as part of the wider story of where Shabtai Tzvi actually fits into the wider picture of ‘xtian/gnostic/templar’ subversion of orthodox Judaism from within.

          So long story short… you may actually be right about kitniyot being part of this Sabbatean push to make yiddishkeit so onerous, people would give up and stop trying to keep halacha.

          But it needs a lot more birur, obviously. And even once the birur is done, it’s still up to our true tzaddikim, or probably Moshiach, to make a final decision on it.

          I have a feeling all this stuff kind of ‘happens’ together…

    • Rivka Levy
      Rivka Levy says:

      No, I hadn’t seen them, but they are very important links. I’ll post them up so more people can view them. Thanks, Nonee – and for sure, this happens in all religions.

      But it’s an awful disgrace that this is happening within the orthodox Jewish world – and being covered up by ‘rabbis’.


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