A polemical dispute between two prominent eighteenth-century scholars concerning allegations of Sabbatean influence and heterodox teachings. The sources include responsa and polemical writings that document the accusations, defenses, and communal dimensions of this significant halakhic and theological controversy.
וכן קורא זה הערל וטמא לרשב״י נוצרי בפירוש
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What the sources say
The polemic against Rav Yonasan Eibeschitz is anchored in Sheilat Yaavetz (Volume I, 47) and Sheilat Yaavetz (Volume II, 2), the collected responsa of Rav Yaakov Emden, which contain his formal written arguments against the suspected Sabbatean teachings of his adversary.
A central polemical work in its own right is Mitpachat Sefarim, where Rav Emden levels explicit and sharp accusations against Eibeschitz, charging him with being the corrupting root behind the spreading of heretical ideas and nearly causing the destruction of genuine faith in the Diaspora.
שאילת יעבץ, חלק א מ״ז — ד"ה תשובה
Sheilat Yaavetz, Volume I 47:3
A responsum of R. Yaakov Emden relevant to the controversy and his polemical position concerning suspected Sabbatean writings and conduct.
תשובה ב"ה אמשטרדם יום ג' ז"ך אדר פת"ח תקוה לפ"ק
שאילת יעבץ, חלק ב ב׳ — ד"ה פרי עץ הדר ענף עץ אבו"ת
Sheilat Yaavetz, Volume II 2:2
A further responsum from Emden’s collected writings relevant to the controversy’s polemical and communal dimensions.
פרי עץ הדר ענף עץ אבו"ת היינו תולדות תולדותיהם כיוצא בהם. אהו' מחו' ידיד ה' וידיד נפשי הרב הגאון הגדול המפורסם בתורה וביראת ה' היא אוצרו. אשרי יולדתו והורו. נ"י ע"ה פ"ה כבוד שם תפארתו כמהור"ר יעקב נר"ו יאר לעדי עד.
מטפחת ספרים — ד"ה הנה כל עצם ספר הזוהר
Mitpachat Sefarim:1
The passage condemns Eibeschitzer for allegedly calling Rav Shimon bar Yohai a Christian and Nazarene, accusing him of causing grave damage to Jewish faith and Torah study through deception and enticement, having corrupted many of his students who might otherwise have advanced in Torah and commandments.
וכן קורא זה הערל וטמא לרשב"י נוצרי בפירוש כמה פעמים אוי לעינים שכך רואות, כל זאת באתנו מן שורש פורה ראש ולענה אייבשיצר המי"ן הרע, הצר שאינו שוה בנזק מלכו של עולם, והשחיר פני הגולה בנכליו, כמעט קט אבדה האמונה על ידו, ויסודי התורה עשם כצל כולם, ואשר טפחו ורבו גדלו והצליחו בתורה ומע"ט הסית והדיח האויב כלם.
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