Introduction
In mid-17th century, the Ottoman Empire witnessed the formation of one of the most peculiar communities in its history: the Dönme – meaning ‘converts’ in Turkish. The Dönme were a group of crypto-Sabbatians, in other words hidden followers of a messianic movement established around Jewish rabbi Sabbatai Tsevi. Strongly disapproving of Sabbatai’s apostate messianic claims and his increasing number of followers, Sultan Mehmed IV and his Grand Vizier Köprülü Ahmed Paşa forced Sabbatai to convert to Islam in 1666 (Baer, The Dönme 1-2). Subsequently, many of Sabbatai’s believers followed his path, forming crypto-Jewish communities influenced by both religions (most notably centered in Salonica, and then Istanbul within the Ottoman Empire) …show more content…
His early years were mostly in accordance with the Jewish customs of the era; he attended a yeshiva where he studied under the rabbi of Smyrna and went through a thorough Talmudic training. At the age 16, however, he started living in semi-seclusion, lasting until 1648. During this period, he is said to have displayed a deranged character, exhibiting signs of what today would be interpreted as manic-depressive psychosis (Scholem, "Shabbetai Ẓevi" 341). It was in 1648, in Smyrna that Sabbatai first started proclaiming himself to his followers as the messiah. However, his influence in the Jewish community of Smyrna was not widespread, and his claims were not welcome, leading to his banishment from Smyrna by the local college of rabbis in 1651 (Scholem, "Shabbetai Ẓevi" 341-342). Sabbatai then wandered throughout western Ottoman Empire for several years until deciding to settle in Jerusalem in 1662, making many contacts in different cities in the process. Although there were no signs of “messianic agitation” around him during this period, his gracious behavior and Kabbalistic scholarship made him a gradually more respected figure (Scholem, "Shabbetai Ẓevi" 342). On his way to Jerusalem, passing through the city of Gaza, he met Nathan of Gaza, a young rabbi and a prominent figure in the Jewish community of the city. This acquaintance would be the catalyst for the formation of a messianic movement around …show more content…
The general condition of the Jewish people at the time (mid-17th century), living specifically apart from the surrounding societies of different faiths and facing constant humiliation and persecution, naturally brought about hopes for political and spiritual restitution fostered by religious tradition and Jewish thought; providing, as Scholem points out, “fertile soil for the blossoming of messianic movements” ("Shabbetai Ẓevi" 340). The Sabbatian movement would consequently become overwhelmingly popular in a variety of diaspora centers from Turkey and Persia to Italy and Ashkenazi communities. In September 1666, the movement would go through a big change. Aware of his increasing influence over the Jewish masses in Ottoman soil, Sabbatai was seen as a threat, and was imprisoned by Turkish authorities under charges of encouraging sedition and immoral behavior. On September 15, acting in the name of Sultan Mehmed IV, Grand Vizier Köprülü Fazıl Ahmed Paşa would bring Sabbatai before the divan (the Ottoman council of state) where he was given the choice between execution or conversion to Islam. Sabbatai agreed to convert, put on the turban, and assumed a Muslim name (Scholem, "Shabbetai Ẓevi"
In mid-17th century, the Ottoman Empire witnessed the formation of one of the most peculiar communities in its history: the Dönme – meaning ‘converts’ in Turkish. The Dönme were a group of crypto-Sabbatians, in other words hidden followers of a messianic movement established around Jewish rabbi Sabbatai Tsevi. Strongly disapproving of Sabbatai’s apostate messianic claims and his increasing number of followers, Sultan Mehmed IV and his Grand Vizier Köprülü Ahmed Paşa forced Sabbatai to convert to Islam in 1666 (Baer, The Dönme 1-2). Subsequently, many of Sabbatai’s believers followed his path, forming crypto-Jewish communities influenced by both religions (most notably centered in Salonica, and then Istanbul within the Ottoman Empire) …show more content…
His early years were mostly in accordance with the Jewish customs of the era; he attended a yeshiva where he studied under the rabbi of Smyrna and went through a thorough Talmudic training. At the age 16, however, he started living in semi-seclusion, lasting until 1648. During this period, he is said to have displayed a deranged character, exhibiting signs of what today would be interpreted as manic-depressive psychosis (Scholem, "Shabbetai Ẓevi" 341). It was in 1648, in Smyrna that Sabbatai first started proclaiming himself to his followers as the messiah. However, his influence in the Jewish community of Smyrna was not widespread, and his claims were not welcome, leading to his banishment from Smyrna by the local college of rabbis in 1651 (Scholem, "Shabbetai Ẓevi" 341-342). Sabbatai then wandered throughout western Ottoman Empire for several years until deciding to settle in Jerusalem in 1662, making many contacts in different cities in the process. Although there were no signs of “messianic agitation” around him during this period, his gracious behavior and Kabbalistic scholarship made him a gradually more respected figure (Scholem, "Shabbetai Ẓevi" 342). On his way to Jerusalem, passing through the city of Gaza, he met Nathan of Gaza, a young rabbi and a prominent figure in the Jewish community of the city. This acquaintance would be the catalyst for the formation of a messianic movement around …show more content…
The general condition of the Jewish people at the time (mid-17th century), living specifically apart from the surrounding societies of different faiths and facing constant humiliation and persecution, naturally brought about hopes for political and spiritual restitution fostered by religious tradition and Jewish thought; providing, as Scholem points out, “fertile soil for the blossoming of messianic movements” ("Shabbetai Ẓevi" 340). The Sabbatian movement would consequently become overwhelmingly popular in a variety of diaspora centers from Turkey and Persia to Italy and Ashkenazi communities. In September 1666, the movement would go through a big change. Aware of his increasing influence over the Jewish masses in Ottoman soil, Sabbatai was seen as a threat, and was imprisoned by Turkish authorities under charges of encouraging sedition and immoral behavior. On September 15, acting in the name of Sultan Mehmed IV, Grand Vizier Köprülü Fazıl Ahmed Paşa would bring Sabbatai before the divan (the Ottoman council of state) where he was given the choice between execution or conversion to Islam. Sabbatai agreed to convert, put on the turban, and assumed a Muslim name (Scholem, "Shabbetai Ẓevi"