2019/03/10

Sabbatianism and Frankism: The spiritual crisis in the West, seen through 2 heretical messianic movements of the 17th and 18th centuries

[last update of the bibliography: 5/29/2019]



This article is the translation of the original article published in French. : "La crise spirituelle en Occident, vue au travers de deux mouvements messianiques hérétiques des XVIIe et XVIIIe siècles."

Introduction

« In recent centuries, there has been a considerable change, much more serious than any deviations that may have occurred before in times of decadence, since it has even led to a real reversal in the direction given to human activity; and it was exclusively in the Western world that this change began. » 
(René Guénon, La Crise du Monde moderne, 1927, Chap. 2, p.21)

The world, and first and foremost the West, is in crisis. A crisis that is at once financial, monetary, economic, social, geostrategic, political, scientific, energy, and at the same time sees an erosion of morals and morals as well as an ecological crisis. 
This great crisis is of a particular character that we call, like others long before us, the crisis of the spirit.

We must necessarily understand the deep origin of this one in order to overcome it. A spiritual crisis can only be fully resolved by starting with the restoration of the spiritual, that is, metaphysical, plane. Guénon, then Evola, have already explained the main supporters in a masterful way. We are part of this continuity.

We choose to approach the spiritual crisis in the West, studying it here from a point of view limited to the traces in history of certain extremely particular religious movements that appeared from the 17th century onwards, whose existence and influence are still largely unknown.

Our general approach is first and foremost a bibliographical compilation of works by world-class specialists, published in French, English and German and whose authors have followed an academic historiographical approach based on works written in Hebrew, Aramaic, Polish, Latin, Turkish, French and German, which are the primary historical references.

A very large part is deliberately left to quotations from excerpts from these works.

This approach to the history of religions is necessarily complemented in conclusion by some reflections on the philosophy of human history, and by elements of metaphysics.

The PDF file presented on this occasion is available below (DOI). It is shared under CC BY SA licence. Its (hash) MD5 signature is :
in english v1.8: DD37D3A04F296DCF2CD32EBDCBF4EB59
in english v1.9: D7E95EFE0697143319B1FD532881F9EA




Method

Some people may be tempted to label this work with the suitcase word "conspiracy theory". This leads us to several remarks:

1- On the other hand, these works show the real practice of conspiracy, which extends over several centuries. They are based exclusively on a compilation of historical data based on a first-rate bibliography covering several centuries. By conspiracy we mean the following definition: "explicitly coordinated action by a small group acting for morally or legally reprehensible purposes without the knowledge of the greatest number" (for other definitions, see the collective book edited by David Coady, Conspiracy Theories: The Philosophical Debate, 2006).

Our study clearly highlights 3 key points for such large-scale conspiracy practice:
  • it is possible to carry out a strategy distributed over a large number of individuals, using a well-established socio-religious matrix;
  • the question of maintaining a lasting secret when the number of people involved increases is not a key point; the study of the multiple denunciations of Frankism, whatever the level of the interlocutor who receives this denunciation, shows that the more terrible the secret really is, the more incredible it seems, and the less credible or effective the revelation is. This disbelief can last for centuries;
  • the actions of the conspirators have public effects, but it is possible to protect these actions permanently from decryption by other agents, if the phase of actions has been preceded by a phase of subversion, penetration, corruption, the result of which is that the main agents who would otherwise have an interest in specifying the intentions of the conspirators actually become their passive or active accomplices.
2- The use of the term "conspiracy theory" is a simple rhetorical device whose current negative connotation serves to disqualify the opponent without debate. This manipulation technique only works with poorly educated minds, and it was instrumentalized by the American Deep State in the 1960s. Here is another example of instrumentalization: BHL, lu et approuvé par la CIA, or this other one.

3- The use of this term is most often associated with the terms "Jewish conspiracy" or "Freemason conspiracy". For the first, we show that this is not the case: the Sabbateans / Frankists are not Jews, since they have been excommunicated (herem) several times by traditional rabbinical authorities. For the second, Guénon explained that "counter-initiation" had infiltrated these groups (as it has done over the decades for almost all the "secret societies" that had an influence, cf. the Order of the Brothers of Saint John the Evangelist of Asia in Europe), until it was able to reverse in some loges its essential purpose. Freemasons currently represent only pawns that are not fully aware of the manipulation they undergo and the real objectives pursued, or, in the best of cases, they are neutralized, without influence.

4- It is always interesting to look in detail at the biographies of those who use this term to kill the debate.

Our approach of patiently compiling information through ordinary, prosaic, but robust knowledge production and testing practices may seem modest. But it has the merit of developing useful capacities in many fields of knowledge, and undoubtedly also for the lucid vigilance that is the hallmark of real citizen debates, to use the words of Dr. Mathias Girel, Director of Studies at the Department of Philosophy of the ENS of the rue d'Ulm.

 « ; and, given the state of intellectual anarchy in which the West is plunged, everything happens as if it were a question of drawing from the very disorder, and from everything that is agitated in chaos, all the possible benefit for the realization of a strictly determined plan. We do not want to insist on this too much, but it is very difficult for us not to return to it from time to time, because we cannot accept that an entire race is purely and simply struck by a kind of madness that has lasted for several centuries, and there must be something that gives meaning, despite everything, to modern civilization; we do not believe in chance, and we are convinced that everything that exists must have a cause; those who are of a different opinion are free to leave aside this order of considerations. »
(René Guénon, Orient et Occident, (1924), Chap. II, pp. 45.)



Revolution and superior legitimacy


« The "virus" of the currents ["protesters"] in question is a violent reaction against the negative aspects of the current world; but what is even more characteristic is that they are only instinctive, disordered and anarchic manifestations, which are not justified in any way by indicating what is being denied and contested. Even if it were not obvious that it obeys Marxist or communist influences, the "existential" background of this young protestor would still be suspect. One of its leaders, Cohn-Bendit, said that what he is fighting for is the advent of a "new man": but we have forgotten to say what this "new man" is, and if he ever has to be modelled on the vast majority of current protesters in their individuality, behaviour and elective choices, all we have to say is: no thanks, we will go on.
(….)
The links of the protest movement with the so-called sexual revolution in its most disturbing and hybrid aspects, the connivance with "little leaders", drug addicts and other individuals of the same kind, are significant, as is the spectacle offered by certain sectors in which a "repressive" system is increasingly being replaced by the "permissive" system.
What about this new space, this new freedom? There are more and more symptoms that show that the whole "revolt" is conditioned from below, unlike this revolt, which is aristocratic in nature, and which could still characterize some individuals of the previous generation, starting with Nietzsche, by the best Nietzsche. It is precisely some of Nietzsche's sentences (author who is never mentioned by the current protesters, who have fallen in love with Marcuse and company, because they instinctively feel that his revolt, much broader, is of a different, aristocratic nature) that should be quoted here.

Zarathustra says: "You say you are free? I want to know your master thought, but not to know that you have escaped a yoke. Are you someone who had the right to escape from a yoke? Some people lose their last value by rejecting their subjection. Free of what? What does it matter in Zarathustra? But your clear eye must tell me: free for what?" And Zarathoustra warns that the loner who has no law above him, who has only his formless freedom, runs to his death.
When we want to determine the origin of the driving force and the "psychodynamics" of the protest movement, we see that it is well located in this dark zone of the human being at the sub-personal and infra-intellectual, elementary bottom, on which psychoanalysis has focused attention; they are regressive and explosive manifestations of these layers, similar to the many cracks in a world in crisis. Recognizing the questionable and despicable aspects of this world does not change that. When a revolutionary movement lacks authentic restorative values and is not carried by a human type representing a higher legitimacy, we must expect to pass an even more critical and destructive stage than the one from which we started. »
(Julius Evola, Phénoménologie de la subversion (1984), part. III, Chap. II - Psychologie de la "contestation")


" Il est dit dans la Bhagavad-Gîtâ : « Sur Moi toutes choses (1) sont enfilées comme un rang de perles sur un fil (2). » Il s’agit ici du symbolisme du sûtrâtmâ, dont nous avons déjà parlé en d’autres occasions : c’est Âtmâ qui, comme un fil (sûtra), pénètre et relie entre eux tous les mondes, en même temps qu’il est aussi le « souffle » qui, suivant d’autres textes, les soutient et les fait subsister, et sans lequel ils ne pourraient avoir aucune réalité ni exister en aucune façon. Nous parlons ici des mondes en nous plaçant au point de vue macrocosmique, mais il doit être bien entendu qu’on pourrait tout aussi bien envisager de même, au point de vue microcosmique, les états de manifestation d’un être, et que le symbolisme serait exactement le même dans l’une et l’autre de ces deux applications.

Chaque monde, ou chaque état d’existence, peut être représenté par une sphère que le fil traverse diamétralement,
de façon à constituer l’axe qui joint les deux pôles de cette sphère ; on voit ainsi que l’axe de ce monde n’est à proprement parler qu’une portion de l’axe même de la manifestation universelle tout entière, et c’est par là qu’est établie la continuité effective de tous les états qui sont inclus dans cette manifestation. Avant d’aller plus loin dans l’examen de ce symbolisme, nous devons dissiper tout d’abord une assez fâcheuse confusion au sujet de ce qui, dans une telle représentation, doit être considéré comme le « haut » et le « bas » : dans le domaine des apparences « physiques », si l’on part d’un point quelconque de la surface d’une sphère, le bas y est toujours la direction allant vers le centre de cette sphère ; mais on a remarqué que cette direction ne s’arrête pas au centre, qu’elle se continue de là vers le point opposé de la surface, puis au-delà de la sphère elle-même, et on a cru pouvoir dire que la descente devait se poursuivre de même, d’où on a voulu conclure qu’il n’y aurait pas seulement une « descente vers la matière », c’est-à-dire, en ce qui concerne notre monde, vers ce qu’il y a de plus grossier dans l’ordre corporel, mais aussi une « descente vers l’esprit (3) », si bien que, s’il fallait admettre une telle conception, l’esprit aurait lui-même un aspect « maléfique ». En réalité, les choses doivent être envisagées d’une tout autre façon : c’est le centre qui, dans une telle figuration, est le point le plus bas (4), et, au-delà de celui-ci, on ne peut que remonter, comme Dante remonta de l’Enfer en continuant à suivre la même direction suivant laquelle sa descente s’était effectuée tout d’abord, ou du moins ce qui paraît géométriquement être la même direction (5), puisque la montagne du Paradis terrestre est située, dans son symbolisme spatial, aux antipodes de Jérusalem (6). Du reste, il suffit de réfléchir un instant pour se rendre compte qu’autrement la représentation ne saurait être cohérente, car elle ne s’accorderait nullement avec le symbolisme de la pesanteur, dont la considération est particulièrement importante ici, et, en outre, comment ce qui est le bas pour un point de la sphère pourrait-il être en même temps le haut pour le point diamétralement opposé à celui-là, et comment les choses se seraient-elles présentées si l’on était au contraire parti de ce dernier point (7) ? Ce qui est vrai seulement, c’est que le point d’arrêt de la descente ne se situe pas dans l’ordre corporel, car il y a très réellement de l’« infra-corporel » dans les prolongements de notre monde ; mais cet « infra-corporel », c’est le domaine psychique inférieur, qui non seulement ne saurait être assimilé à quoi que ce soit de spirituel, mais qui est même précisément ce qu’il y a de plus éloigné de toute spiritualité, à tel point qu’il paraîtrait en quelque sorte en être le contraire à tous les égards, si toutefois il était permis de dire que l’esprit a un contraire ; la confusion que nous venons de signaler n’est donc pas autre chose, en définitive, qu’un cas particulier de la confusion trop répandue du psychique et du spirituel (8)."
(René Guénon, La Chaîne des mondes, Études Traditionnelles, juin-juillet-août 1946)

Bibliography


Number of references listed on this page per century of publication, all languages combined:
XVI th c. and before : 3
XVII th c. : 5
XVIII th c. : 23
XIX th c. : 64
XX th c. : 281
XXI st c. : 149

On the marranes, the Lurianic Kabbalah, Frankism (Zoharites), Sabbateanism and the group of Dönmeh that derives from it, our bibliographical sources are as follows. The first part of the bibliography gathers the references used for our conference, in chronological order of publication. The second part lists the books and articles consulted or published after the writing of our study.
  • Haïm Vital (1542-1620), Traité des Révolutions des âmes - Sepher Ha-Gilgulim according to Isaac Louria ben Solomon (1534-1572)Première trad. fr. par Edgard Jegut, révisée par François Secret, Éd. Archè (Milano, 1987) ;
  • Jacob Elkhanan Bacharach, Emek ha-Melekh, (Francfort/Main, 1648) ;
    • "Il n'est pas d'oeuvre cabalistique qui ait été autant attaquée pour ses tendances à vulgariser, pour avoir trahi, disait-on, les secrets de la Torah, que ce livre. [There is no cabalistic work that has been so attacked for its tendency to popularize, for having betrayed, it was said, the secrets of the Torah, as this book.]" (G. Scholem, dix propositions anhistoriques sur la Cabale, 1958) ;
    • "La vulgarisation de cette doctrine intrinsèquement secrète [la Cabale de Luria] a réussi, au point de finir par devenir la seule théologie juive "publique" au XVIIe et au XVIIIe siècle." [The popularization of this intrinsically secret doctrine [the Cabal of Luria] was so successful that it eventually became the only "public" Jewish theology in the 17th and 18th centuries.] (David Biale, commentaire sur les dix propositions anhistoriques de Scholem, 1985) ;
  • Nathan Benjamin ben Elisha ha-Levi Ghazzati, ('Nathan de Gaza'), Tiqqun Qeri'ah le-khol Laylah wa-Yom (Amsterdam, 1666) ;
    • Nehemiah Hiyya Hayon, Raza di-Yhuda (Venise, 1711) ; Oz le-Elohim (Berlin, 1713) ; Divrei Nehemyah (Berlin, 1713) ;
    • Rabbi David Nieto (1654–1728), Esh Dat (London, 1715) ;
    • Johann Christoph Wolf, Bibliotheca HebraeaVolume 1Impensis C.Liebezeit, (1715) ;
    • Jacques Basnage de Beauval, Histoire des Juifs, depuis Jésus-Christ jusqu'à présent. Pour servir de continuation à l’histoire de Joseph, Henri Scheurleer, (La Haye, 1716) ;
    • Rabbi Jacob ben Aaron Sasportas (1610-1698), Ohel Ya'akov (1737), publication posthume ; 
    • Rabbi Jonathan Eybeschutz (Craków 1690 - Altona 1764), va-avo ha-yom el ha-'ayin / Wâ âbô hayôm 'al ha-' ayin (publié avant 1752) ; Luḥot 'Edut  (publié avant 1759) ;
    • Moses Gershon Cohen (1722-?), called Carl Anton after his so-called conversion, Kurze Nachricht von dem Falschen Messias Sabbathai Zebhi (Wolfenbüttel, 1752) ; "Carl Antons Nachlese zu seiner letzten Nachricht von Sabbathai Zebhi : worin zugleich das Ende dieser Streitigkeit erzählt wird," (Brunswick, 1753) ; See his bibliography ;
    • Samuel Brett, A Looking-glass for the Jews: Or, the Credulous Unbelievers. Containing, I. the Grand Council of the Jews, Held in 1650, to Examine the Scriptures Concerning Christ. II. The Surprising History of Sabatay Sevi, the Counterfeit Messiah, in 1666, B. Dickinson (1753) ; 
    • Jacob Emden (1697-1776), Sefer Shimush (Altona, 1758-62), new ed. Jérusalem (1975) ;
      • see references to Emden's other writings on Sabbathism in the article in the Jewish Encyclopedia, in particular Shevirat Luḥot ha-Aven qui est une réfutation du Luḥot 'Edut de Eybeschütz (Altona, 1759), 'Edut be-Ya'aḳov (1756), Torat ha-Ḳena'ot (Lemberg, 1870)
      • see in particular Sefer Megilatits autobiography and the biography of his father Chacham Zwi, (Hamburg 1757), posthumously published in 1810 in Hebrew in the journal Ha-Meassef and after Ed. David Kahana, (Warsaw, 1896) ; other ed. Gelbman, Waldman Tov, (1953) ; other ed. Jerusalem (1979). The first translation into a European language of this autobiography is Mémoires de Jacob Emden ou L'anti-Sabbataï Zewi, Ed. Cerf (1992) ; First entirely translated into english: Megilat Sefer: The Autobiography of Rabbi Jacob Emden (1697-1776), tr. by Rabbis Sidney B. Leperer and Meir H. Wise (2011) ; 
      • Jacob Emden, רסן מתעה לרבי יעקב עמדן [Resen Mat'eh], the full version of the earliest known Hebrew description of the Frankist movement (1757). This article appeared in the Shalom Rosenberg festschrift, 'BeDarkhei Shalom', (2007) ; 
    • Gaudenty Pikulski, Złość żydowska przeciwko Bogu i bliźniemu, prawdzie i sumnieniu, na objaśnienie przeklętych Talmudystów, na dowód ich zaślepienia i religii dalekiej od prawa boskiego przez Mojżesza danego na dwie części opisana [Jewish anger against God and neighbor, truth and conscience, for the explanation of the cursed Talmudists, for the proof of their blindness and religion far from the divine law by Moses given in two parts, described in two parts] (Lwów, 1758) ;
    • Kazimierz Franciszek Kleyn, Coram iudicio recolendae memoriae Nicolai [...] Dembowski [...], episcopi Camenecensis, postulati archi- episcopi metropolitani Leopoliensis [...], pars III De decisoriis processus inter [...] Iudaeos dioecesis Camenecensis, in materia Iudaicae eorum perfidiae, aliorumque mutuo objectorum, anno Domini MDCCLVII expedita ac in executivis pendens, Leopolis (1758) ;
    • T. Osborne, An Universal History, from the Earliest Account of Time, Volume 12 (1759) ;
    • Stanislaw D. Kleczewski, Franciscan brother, Dysertacja albo Mowa o Pismach Żydowskich i Talmudzie podczas walnej dysputy contra talmudystów z talmudystami mania we Lwowie Roku Panskiego 1759 [Dysertation or Speech of the Jewish Scriptures and the Talmud during a general dispute against Talmudists with Talmudists maniacs in Lviv of the Lord's Year 1759.] ; 
    • K. Awedyk (Ks.) [Constanz Audrey, Jesuit brother], Opisanie wszystkich dworniejszych okolicznosci nawrocenia do wiary swietej Contra-Talmudystow albo historia krotka, ich poczatki i dalsze sposoby przystepowania do wiary swietej wyrazajaca [Description of all courtly circumstances of the conversion to the Holy Faith of the Contra-Talmudistov or the history of the short story, their origins and further ways to adhere to the Holy Faith expressing] (Lviv, 1760) ; 
    • writings attributed to Abraham, Akiba, and Joseph Wehle, Zbior słów Pańskich w Brünnie mówionych Koniec słów Pańskich w Offenbach mówionych Dodatek słów Pańskich w Brünnie mówionych + Koniec Widzeń Pańskich + Rozmaite Adnotacyie, Przypadki, Czynnoscie i Anekdoty Panskie, en polonais, [Collection of The Words of the Lord / The Visions of the Lord (Jacob Frank)], manuscripts written between 1726 - 1790 ;
      • en. tr. by Harris Lenowitz (2004). The 2 first manuscripts or fragments were donated to the library of the University of Krakow by Sofi Naimski in 1905 (Jagiellionian Library, Ms. 6969/6968). The third (Lopacinski Library, Lublin, Ms. 2118) was found and published in Hebrew by Hillel Levine in 1984. See other editions in Polish by Doktor in 1996, 1997. On the difficulties of translating these manuscripts, see the commentary by Maciejko (2012), xii ;
    • Jacques Calmanson, Essai Sur L'Etat Actuel Des Juifs de Pologne Et Leur Perfectibilité. (Varsovie, 1796). Rechercher "Frenck" ;
    • De la caballe intellective, art majeur, manuscript XVIII th c. The system described was the source of the one simplified by Casanova (1725-1798), which he described (under the term Kab-Eli) in a letter to Eva Frank, which is published in  MEMOIRES DE J. CASANOVA DE SEINGALT, Ecrits par lui-même. Edition nouvelle d'après le texte de l'édition princeps Leipzig-Bruxelles-Paris (1826-1838). Variantes des éditions Schütz et Paulin-Rosez. Commentaires historiques et critiques. Tome III, Ed. de La Sirène, (1926), and which was then mentioned by Mandel and then by Maciejko ;
    • Karl Friedrich Kretchman, Ehrengedächtnis der Herren Franz-Thomas von Schönfeld und Emmanuel von Schönfeld, Taschenbuch zum geselligen Vergnügen, Heras, Von W.G. Becker, (Leipzig, 1799) ; 
    • Annonce de la proclamation par Bonaparte pour le rétablissement de l'Etat d'Israël (in reality an announcement forged by the Frankists) in the Moniteur Universel du 22 mai 1799 / 3 prairial an 7 ;
    • Eléasar Fleckeles, Ahavat David (Prague, 1800) ;
    • Dov Ber de Bolechow, dit 'Ber Birkenthal', Divre binah, (1800), manuscript,  Jewish National Library in Jerusalem (Ms. Heb 8° 7507) ; 
      • The autograph was discovered in Tarnopol during World War I by Abraham Brawer, who published sections of it first as “Makor Ivri hadash le-toledot Frank ve-si’ato”, Ha-Shilo’ah 33 (1918) to 38 (1929) and later incorporated them into his book Galitsiah vi-Yehudehah (Jerusalem, 1956). See the commentary by Maciejko (2012, xiii) for the differences with the original manuscrit ;
      • The Memoirs of Ber of Bolechow 1723-1805, Mark Wischnitzer (ed.) (London et Berlin, 1922), (Jerusalem, 1972), (New York, 1973) ;
    • August Siegfried von Goue, ’Asiatische Brüder’, p.410-434, in: Das Ganze aller geheimen Ordens-Verbindungen, (Leipzig, 1805) ; 
    • Benjamin Ephraïm Veitel, Über meine Verhaftung und einige andere Vorfälle meines Lebens (Berlin, 1807) ;
    • Peter BeerGeschichte, Lehren und Meinungen aller bestandenen und noch heute bestehenden religiösen Sekten der Juden und der Geheimlehre oder Cabbalah [The History, Teachings and Views of All Former and Present Jewish Sects, Including the Secret Teachings or Kabbalah], vol.1vol.2 (Brünn, 1822–1823). See in particular vol.2, pp. 259-308 about the Sabbateans and pp. 309-401 about the Frankist movement ;
      • An non official English translation of Peter Beer's chapter on the Frankists has been published by: Michael John Mayers, A Brief Account of the Zoharite Jews, W. Metcalfe, (Cambridge, 1826) ;
    • Anne-Henri Cabet Dampmartin, Mémoires sur divers évènemens de la Révolution et de l'émigration, tome I (1825) ;
    • Hauff, theater piece Jud Süß  (1827) ; 
      • Lion Feuchtwanger, Le Juif Süss (Jud Süß, Munich, 1925) ; 
    • Chevalier (David) P.-L. B. Drach, Lettre d'un Rabbin converti aux israélites, ses frères sur les motifs de sa conversion (Paris, 1825) ; Deuxième Lettre d'un Rabbin converti aux israélites, ses frères sur les motifs de sa conversion (Paris, 1827) ; Troisième Lettre d'un Rabbin converti aux israélites, ses frères sur les motifs de sa conversion (Paris, 1833) ; De l'Harmonie entre l'Eglise et la Synagogue, ou Perpétuité et Catholicité de la religion chrétienne, t1, t2, Ed. Paul Mellier (Paris, 1844) ; Le Pieux Hébraïsant contenant les principales prières chrétiennes et un abrégé du catéchisme catholique en hébreu ponctué avec le latin en regard (Paris, 1853) ; 
      • Chevalier (David) P.-L. B. Drach, La Cabale des Hébreux vengée de la fausse imputation de panthéisme par le simple exposé de sa doctrine d’après les livres cabalistiques qui font autorité, Imprimerie de la Propagande, (Rome, 1864) ; « Les incrédules cherchent à rendre la cabale complice de l’impie système du panthéisme. M. Franck, le dernier venu, traite de la cabale comme un aveugle qui raisonnerait sur les couleurs par ouï-dire. [The unbelievers seek to make the cabal complicit in the unholy system of pantheism. Mr. Franck, the last to come, treats the cabal like a blind man who would reason about colours by hearsay.] » (pp. 7). 
      • His two daughters and his son were also baptized after him. A few years after his baptism, Drach went to Rome, where he entered the service of the Vatican in 1830 as librarian of the "Congregation for the Propaganda of the Faith", a position he held until his death. It was there that he earned his pontifical title of knight. After his baptism, without ever denying his belonging to the Jewish people, Drach showed a clear desire to convert Jews to Catholicism. His son, the priest Paul-Augustin Drach (1817-1895), canon of Notre-Dame de Paris, was a renowned biblist.
    • Ebenezer Henderson, Biblical Researches and Travels in Russia: Including a Tour in the Crimea, and the Passage of the Caucasus: with Observations on the State of the Rabbinical and Karaite Jews, and the Mohammedan and Pagan Tribes, Inhabiting the Southern Provinces of the Russian EmpireJ. Nisbet, (1826) ;
    • The Quarterly Review (London), vol. 38 (july and oct. 1828), pp. 128 ;
    • Pr. Franz Joseph Molitor, Philosophie der Geschichte oder über die Tradition in dem alten Bunde und ihre Beziehung zur Kirche des neuen Bundes, mit vorzüglicher Rücksicht auf die Kabbalah (vol.1: 1827 with a new updated edition in 1857, vol.2: 1834, vol.3: 1839, vol.4 first section: 1853), published anon. Schabtai Zwi et Jakob Frank are mentioned in tome 1, edition 1857, Pp. 451 ;
      • Pr. Franz Joseph Molitor, Philosophie de la Tradition (1837) ;
    • Horschetzky, Sabbathey Zwy, eine Biographische Skizze, Allg. Zeit. des Jud., Pp. 520 (1838) ; 
    • James A. HuieThe History of the Jews, from the Taking of Jerusalem by Titus to the Present Time: Comprising a Narrative of Their Wanderings, Persecutions, Commercial Enterprises and Literary Exertions, with an Account of the Various Efforts Made for Their Conversion (Edinburg, 1840) ;
    • Eliakim Carmoly, "les funérailles de Jacob Frank", Revue orientale, Volume 1 (1841), pp. 286-288 ;
    • Adolphe Franck, La Kabbale ou la philosophie religieuse des Hébreux (Paris, 1843). Voir l'appendice 2, pp. 402-410 ;
    • Julius von den BrinkenJózef Frank : Patriarcha neofitów. Powieść historyczna z drugiej połowy XVIII wieku przetłómaczona przez śp. Aleksandra Bronikowskiego [Joseph Frank: Neophyte Patriarch. Historical essay from the second half of the 18th century translated by Aleksander Bronikowski], Partie 1Partie 2in polish (ca. 1845). Bronikowski translated an original Brinken manuscript written in German or French (which was lost). The manuscript of the Polish translation is kept at the bibliothèque de Varsovie, Ms 1345. 
      • Only the first 3 chapters of the translation were published in Biblioteka Warszawska 3 in 1845. Maciejko (The Mixed Multitude, 2011, Pp. 263) has written : 
        "the publication —largely fictionalized but based on some firsthand oral accounts— portrayed Frankism as a Jesuit plot and compared Frank to Ignatius Loyola. Brinken gave an account of Frank’s biography and followed the development of the sect until his own times.
        The last chapter described secret Frankist conventicles in Prussian-occupied Warsaw. Only the first three chapters appeared, and the publication was halted after the intervention of Maria Szymanowska née Wołowska, who was a renowned pianist and tutor to Alexander’s I daughter, a friend of Goethe, the mother of Mickiewicz’s wife, Celina, and a member of the powerful Shorr Wołowski clan, which had played such an important role in the development of Frankism." 
      • Another translation will be published in 1892 in Russian, see below ;
    • I. Gregoriev, Evreiskiia religioznyia sekty v Rossiyi [Jewish religious sects in Russia], Ed. Tipografiâ Ministerstva vnutrennih del, (St Peterburg, 1847) ;
    • 39th Annual Report of the American Board of Commissioners for Foreign Missions, Volume 39 (Boston, 1848) ;
    • Matthew A. Berk, William Craig Brownlee, The History of the Jews from the Babylonian Captivity to the Present Time: Comprising Their Conquests, Dispersions, Wanderings, Persecutions, Commercial Enterprises, Literature, Manners, Customs, and Forms of Worship, with an Account of the Various Efforts Made for Their Conversion (1850) ;
    • Wolfgang Wessely, Aus den Briefen eines Sabbatianers, Der Orient, XII, col. 534-544 u. 568-574 (1851) ;
    • Dr. Hoefer, Nouvelle biographie générale depuis les temps les plus reculés jusqu'à nos jours, Volumes 1 à 46, t. 18, (1856) ;
    • Leopold Löw, Zur Geschichte der ungarischen Sabbathäer, Ben Chananja, 1 (1858) ;
    • Isaac Marcus Jost, Geschichte des Judentums uns seiner Sekten (Leipzig, 1859), vol. 6 à 8 ; 
    • Jules-Eudes de Mirville, Pneumatologie - des esprits et leurs manifestations diverses, H. Vrayet de Surcy, (Paris, 1863), t. 3, pp. 213 ;
    • Nikolaus Serra archiepiscopus Mytilenensis nuntius apostolicus pontificem de quadam secta Iudaeorum in Polonia, Thalmudum impugnantium, et studium catholicam fidem amplectendi simulantium certiorem reddit, adiectis monumentis eandem sectam concernentibus. Nuntiat. Polon. Vol. 204, lettres en italien, en français et en latin de 1759-60, in: Augustino Theiner (éd.), Vetera monumenta Poloniae et Lithuaniae gentiumque finitimarum historiam illustrantia : maximam partem nondum edita ex tabulariis Vaticanis, vol. 4 (Rome, 1864). 
      • Scan of the table of contents pp. vi ; scan of the first page of section LXXXVIII, Pp.151; last page Pp.165. This is the official publication of the Vatican's secret archives ;
    • Christian David Ginsburg, The Kabbalah: Its Doctrines, Development, and LiteratureLongmans, Green, Reader and Dyer, (1865) ; 
    • F. Hyppolite Skimborowicz, Zywot Skon i Nauka Jacoba Josefa Franka ze spółczesnych i dawnych zrodel, [The life, Death and Teachings of Jakob Jozef Frank], oraz z 2 rekopismów (Warsaw, 1866) ;
    • Anna von Schenck-Rinck, A.G., s.n., Die Polen in Offenbach am Main (Frankfurt am Main, 1866)
    • Encyklopedia powszechnaVolume 24 (1867) ;
    • Rabbi Jacob ben Aaron Sasportas (Yaakov S´AS´PORTAS, 1610-1698), Sefer Tsitsat Novel Tsevi (Odessa, 1867), posthume. Voir un compte-rendu ici ;
    • Moritz Güdemann, Lieder zu Ehren Sabbathai Zwi’s, Monatsschrift GWJ, xvii, 117 (1868) ;
    • H. Graetz, Notizen: Noch ein Wort über Frank, MGWJ 17 (1868), S.318-320 ; Überbleibsel der Sabbatianer in Salonika, MGWJ 26 (1877), pp.130-132 ; MGWJ 33 (1884), pp.49-63 ;
    • Русская историческая библіографія [Russkaya istoricheskaya biblìografìya], volume 6, year 1860, article 3594 (1868) ;
    • Heinrich Gräetz, Frank und die Frankisten. Eine Sekten-Geschichte aus der letzten Hälfte des vorigen Jahrhunderts (Breslau, 1868) ; Geschichte der Juden von den ältesten Zeiten bis auf die Gegenwart, vol. 11 : Vom Beginne der Mendelssohnschen Zeit 1750 bis in die neueste Zeit 1848, (Leipzig, 1870) ; 
    • Louis Grégoire, Dictionnaire encyclopédique d'histoire, de biographie, de mythologie et de géographie, Garnier, (1871) ;
    • David Kahana (Kohn), Eben ha-To'im, Ha-Shaḥar, iii, 273 (Vienna, 1872) ;
    • Isaäc da CostaAndries Willem Bronsveld, Israel en de volken: overzicht van de geschiedenis der Joden tot op onzen tijdA.C. Kruseman, (1873) ; 
    • Henry Hart Milman, The History of the Jews: From the Earliest Period Down to Modern Times, Volume 3, W.J. Widdleton Ed., (1875) ;
    • Abraham Kuenen, The Religion of Israel to the Fall of the Jewish State, volume 3 (1875), original version in Dutch ;
    • Samuel Back, Aufgefundene Aktenstücke zur Geschichte der Frankisten in Offenbach, MGWJ 26 (1877), pp.189-192, pp.232-240, pp.410-420 ;  
    • Nahum Brilel, Toldot Shabtai Sevi (Vilna, 1879) ;
    • Emil Pirazzi, Bilder und Geschichten aus Offenbachs Vergangenheit (Offenbach, 1879) ;
    • Charles Schefer, ed., Journal d’Antoine Galland pendant Son Séjour à Constantinople 1672–1673, Vol. 1-2 (Paris, 1881) ;
    • Eduard Jellinek, Nachkommen von Frankisten in Warschau, Das jüdische Literaturblatt, Magdeburg Band XI, N.27, (Juli 1882) ;
    • Wilibald Muller, Joseph von Sonnenfels, Biographie Studie aus dem Zeitalter der Aufklärung in Österreich (Wien, 1882) ;
    • Simon Dubnow, Yakov Frank i Yevo Sekta Khristianstvuyuschikh, Voskhod (1883) ;
    • Théodore Reinach, Histoire des Israélites: depuis l'époque de leur dispersion jusqu'à nos joursLibrairie Hachette et Cie, (1884) ;
    • a descendant of Naundorff, Adalberth of Bourbon-Naundorff, was the president of a theosophical society in the Netherlands: see the mention of his death in the journal Lucifer, n°28, § "Theosophy in Holland" (december 1889) ;
    • Julius von den Brinken, Sekta Judeev-Zoharistov v Polkse i zapadnoj Jevrope. Josif Frank, jego utcenie i posledovateli, also known with the title Sekta iudeev-sogaristov v Polše i Zapadnoj Evrope : Iosif Frank, ego učenie i posledovateli : istoričeskij razskaz [The Judeo-Zoharite Sect in Poland and Western Europe: Joseph Frank, his teachings, and his heirs: a historical account], in russian, Ed. Tipografiâ Ministerstva vnutrennih del (Saint-Petersburg, 1892). This version of the 1845 manuscript was edited and published by the Russian Ministry of the Interior, after Gregoriev's report of 1847 ; 
    • Ludwig Geiger, Deutsche Schriften über Sabbatai Zebi, Zeitschrift für die Geschichte der Juden in Deutschland, V, pp. 100-105 (1892) ; 
    • Zygmunt Lucyan Sulima (pseud. Walery Przyborowski), Historya Franka i Frankistóew (Kraków / Warszawa / St Petersburg, 1893) ;
    • Moses Porges (granson of Joseph Hirsh), Texte de la lettre adressée par les Frankistes aux communautés juives de Bohème, Revue des Etudes Juives, XXIX, Pp. 282-288 (1894) ;
    • Bernard Lazare, L’Antisémitisme, Léon Chailley, (1894) ;
    • Christiaan Huygens, Œuvres complètes de Christiaan Huygens: Tome VI Correspondance 1666-1669, Volume 1Martinus Nijhoff, (1895) ;
    • Alexander Kraushaar, Frank i Frankisci Polscy 1726-1816 (Crakow, 1895), 2 vols, en polonais ; tr. du vol. 1 en hébreu par Nahum Sokolow, Frank wa'aydâtô  (Warsaw, 1896) ; mauvaise tr. en anglais (2001) ; tr. fr. Jacob Frank et le mouvement frankiste 1726-1816, en 2 vol. (2017) ;  
      • Jacob Golinski's letter of denunciation in Prague in 1776 was published in  vol. II, chap. III, Pp. 24-29 of the original edition ;
      • excerpts from the book Proroctwa Izaiiaszowi, wielkiemu Prorokowi, jednemu z Czlonkow Swietego Sanedrin, przy Jego Tabernakulum, przez wielkiego Szaday z bialej magii objawione, w nastepujace brzmia slowa [Prophecies of Isaiah, the great Prophet, one of the members of the Holy Sanhedrin, by His Tabernacle, by the great Sheaday with white magic revealed, in the following words], which is according to Maciejko (The Mixed Multitude, p.243-4) a frankist paraphrase of the book of Esaïeand written according to him shortly after the French Revolution, were published in the vol. II, chapitre XV, Pp. 186-218. Kraushaar also calls it the "Offenbach Book", and indicates that its 23 chapters are written in correct Polish. The term Szaday is also used in Words of the Lord ;
      • this book of Prophecies includes a note reported by Kraushaar vol.2, p.264 : Dopisek : "Izajasz, Maz tajemnego Bractwa Ducha Swietego, Jego poczatek, Odrodzenie etc., osobno w swojem miejscu opisanemi beda." [Note: Isaiah, the secret Mystery of the Brotherhood of the Holy Spirit, His origin, Rebirth, etc., will be described separately in their place] ;
      • The first part of the excerpts announces the disappearance of the Jewish people and the end of the messianic times; then Kraushaar specifies p. 204 of vol. 2 that chapter XVI of the Book of Prophecies announces the French Revolution, the beheading of its King, and the wars of European countries against revolutionary France; then the wars between the German empires, Austro-Hungarian, Turkish and human losses as never before seen, which remind us of the First World War;
      • The date of writing of this book of Prophecies is not known with extreme precision. However, the content of its introduction makes explicit reference to the 18th century. His literary style is not at all that of the cult during Jacob Frank's lifetime (m.1791). Porges also points this out in the testimony of his stay in Offenbach in 1794, published in German : Erinnerungen an den Frankistenhof in Offenbach, Schriften des jiddischen wissenschaftlichen Instituts Yiwo vol. I, (Warschau 1929), pp.265-296 ; 
    • Simon Dubnov, Istoriya Frankizma po Novo-Otkrytym Istochnikam (1896) ;
    • Abraham Danon, Une Secte Judéo-Musulmane en Turquie, R. E. J. xxxv, 264 (1897) ; descriptif
    • Israël Zangwill, Dreamers of the Ghetto (1898), chap. "The Turkish Messiah" ;
      • également publié dans CosmopolitanVolume 23, Hearst Corporation, (1897) ;
      • première trad. fr. par Madame Marcel Girette Les Rêveurs du Ghetto, Tome II - Le Messie Turc, Les Ed. G. Crès & Cie, coll. 'Anglia' (1921) ;
    • Moses Güdemann, Das letzte frankistische Manifest, Kalender für Israeliten für das Jahr 5659, (Wien, 1898), pp.452-465 ; 
    • Abraham Danon, Documents et Traditions sur Sabbatai Cevi et Sa Secte, R. E. J. xxxvii, 103 (1899) ;
    • Jewish Encyclopedia, article 'Shabbethai Ẓebi b. Mordecai' (1901-1906) ;
    • Jewish Encyclopedia, article 'Jacob Frank and the frankists' (1901-1906) ;
    • H. Adler, the Baal-Shem of London - Festschrift zum siebzigsten Geburtstage A. Berliner's, A. Freimann, M. Hildesheimer (Eds.) (Frankfurt, 1903), Pp. 2 ;
    • George Frederick Abbott, The tale of a tour in MacedoniaE. Arnold, (1903) ;
    • Isaac Mayer WiseGodfrey Taubenhaus, New Edition of the Babylonian Talmud: The history of the Talmud from the time of its formation, about 200 B. C., up to the present time, New Talmud Publishing Company (1903) ;
    • Teodor Jeske-Choinski, Neofici polscy, materialy historyczne (Warsaw, 1904) ;
    • E. Finkel, Sabbatai Z'wi, Ost und West, v. 51 et seq., (Berlin, 1905) ;
    • Alexander Kraushar, Nowe szczegóły o frankistach w Offenbachu (1816-1824), Obrazy i wizerunki historyczne, (Warszawa 1906), S.253-300 ; 
    • David Philippson, The Reform Movement in Judaism, Ktav (first edition New York 1907, new edition 1967) ;
    • Abraham Danon, Etudes Sabbatiennes (Paris, 1910) ;
    • Ignacy (Yitzhak) Schipper, Beiträge zur Geschichte der partiellen Judentage in Polen um die Wende des XVII. und XVIII. Jahrhunderts bis zur Auflösung des jüdischen Parlamentarismus (1764), MGWJ 56 (1912), pp. 457-477, 602-611, 736-744 ; 
    • ʿInyaney Šabtaʾy Ṣbiy[Sammelband kleiner schriften über Sabbatai Zebi und dessen Anhänger / mit Einleitung und Anmerkungen von A. Freimann], Aharon Frayymʾann (Ed), Verein Mekize Nirdamim, 5673 (Berlin, 1912) ;
    • David Kahana (Kohn), Toldoth Ha-mekubalim, Ha-shabbetaim V'he-hassidim, 2 vols. (Odessa, 1913 ; Tel Aviv, 1927) ; voir vol. 2, Pp. 64-88 ; 
    • Benjamin Fabre, "Franciscus, eques a capite galeato", 1753-1814... : un initié des sociétés secrètes supérieures, avec préface de Paul Copin-Albancelli (1913) ;
    • A.N. Frenk, yehudei Polin bimei milhamot Napoleon [Polish Jews during the Napoleonic Wars] (Varsovie, 1913) ;
    • Poslanje Frankistow 1800 goda, Memoires de l´academie imperiale des Sciences de St. Petersburg série 8, Band 12, Nr. 3 (1914), pp.9-17 ;
    • Samuel Aba Horodetzky, Mystisch-religiöse Strömungen unter den Juden in Polen, (Bern, 1914) ; 
    • Simon Dubnow, History of the Jews in Russia and Poland, from the Earliest Times Until the Present DayVolume 1Jewish publication society of America, (1916) ;

    • Abraham Jacob Brawer, A new Hebrew source on the history of Frank and his sect, Ha-shialoach, vol. xxxiii, Pp. 146-56, 330-42, 439-448 (1917) ; vol. xxxviii, Pp. 16-21, 231-38, 349-54, 446-57 (1921). Il s'agit de la description du manuscript non publié Divrei binah du Dov Birkenthal ;
    • Wilson Dallam Wallis, Messiahs: Christian and PaganR. G. Badger, (1918) ; 
    • Sidney D. Mendelssohn, The Jews of Asia, Especially in the Sixteenth and Seventeenth Centuries (1920), posthume. Multiple reprints in facsimile ;
    • Cyrus Adler, Jacob Henry Schiff - A biographical Sketch, American Jewish Committee (1921) ;
    • Joseph Meisl, Geschichte der Juden in Polen und Rußland, Berlin 1921-25, 3 vol., zu Frank: vol. 2 (1922), pp.161-190 ;
    • George Henry Borrow, Ulick Ralph Burke, The Bible in Spain: or, The journeys, adventures, and imprisonments of an Englishman in an attempt to circulate the Scriptures in the peninsula, G. P. Putnam's sons, (1923) ;
    • Alexandre-Paul-Alcide Wulliaud, 'Paul Vulliaud', La Kabbale Juive (1923) ; see in particular  tome II, Chap. XVIII, pp. 139-140 and the report by René Guénon published in italian in Ignis (1925), pp. 116 ; new transl. from italian by P. Brecq, « Traduction prenant appui sur un compte rendu inédit de la Kabbale juive, destiné à la Revue de Philosophie », parue dans la revue Vers la Tradition (juin-juillet-août 2011) ; 
      • Report by René Guénon published in Études Traditionnelles 1939: "Dans la Revue Juive de Genève (n° de décembre), M. Paul Vulliaud consacre un article au Mysticisme juif ; comme il le dit, on a souvent contesté qu’il existe quelque chose à quoi puisse s’appliquer une telle désignation, et, en fait, cela dépend de ce qu’on entend par « mysticisme » ; il nous semble que lui-même prend ce mot dans un sens plutôt large et insuffisamment défini ; peut-être pourrait-on admettre qu’il convient dans une certaine mesure au Hassidisme, mais, en tout cas, la Kabbale est sûrement d’un tout autre ordre, ésotérique et initiatique."
      • "Pour nous, la Kabbale est beaucoup plus métaphysique que philosophique, et bien plus initiatique que mystique."
      • "... nous mentionnerons, dans le second volume, les chapitres consacrés au rituel (ch. XIV), aux amulettes (ch. XV), et aux conceptions messianiques (ch. XVI) ; ils contiennent des choses vraiment nouvelles ou tout au moins fort peu connues, et, en particulier, on trouvera dans le dernier de nombreux renseignements sur le côté social et même politique qui contribue pour une bonne part à donner à la tradition kabbalistique son caractère nettement et proprement judaïque."
    • Z. Bychowski, Frank and his sect in the light of psychiatry; An attempt, Ha-tekufah, vol. xiv-xv, Pp 703-20 (1923) ;
    • Zalman Shazar, Al tilei beit Frank (Leipzig, 1923) ; "Yom Sabbatai Sevi", Davar (July 29, 1925) ; Ore Dorot (Jerusalem, 1971). Zalman fut le 3ème président d'Israël sous le nom de Rubaschow ;
    • Felix Theilhaber, Dein Reich komme! Ein chiliastischer Roman aus der Zeit Rembrandts und Spinozas (Berlin, 1924) ;
    • Nathan Michael Gelber, Zur Geschichte der Frankistenpropaganda im Jahre 1800, Aus zwei Jahrhunderten. Beiträge zur neueren Geschichte der Juden, (Wien, 1924), pp.58-69 ; 
    • Jakob Wassermann, Fränkische Erzählungen. Sabbatai Zewi, ein Vorspiel (Frankfurt, 1925) ;
    • C. Bernheimer, Some new contribution to Abraham Cardoso's biography, Jewish Quarterly Review. New Series, 18 (1927) ;
    • Avraham Elimeliach, Shabtai Sevi. Ktovav, be-Sidrei Tenuato ha-Meshichit be-Yameinu Ele (Jerusalem, 1927) ;
    • Arif [Ayhan] Oruç, "Dönmelik Nasil çikti Nasil Inkisaf etti?", Son Saat, (May 24-Aug.20, 1927) ; 
    • G. Scholem, Bibliographia Kabbalistica: Verzeichnis der Gedruckten. Die Jüdische Mystik (Gnosis, Kabbala, Sabbatianismus, Frankismus, Chassidismus) behandelnde Bücher und Aufsätze, von Reuchlin bis zur Gegenwart. Mit einem Anhang: Bibliographie des Zohar und seiner Kommentare, Verlag von W.Drugulin, (Leipzig, 1927) ;
    • Majer Balaban, Studien und Quellen zur Geschichte der frankistischen Bewegung, w: Ksiega Pamiatkowa ku czci Dra Samuela Poznanskiego (1865-1921) ofiarowana przez przyjaciol i towarzyszy pracy naukowej [Studies and sources on the history of the Francoist movement; commemorative book in honour of Dr. Samuel Poznański (1865-1921), offered by friends and fellow scientists] (Varsovie, 1927) ;
    • Auguste Viatte, Les Sources occultes du Romantisme. Illuminisme. Théosophie (1770-1820), tome I, Ed. Champion (Paris, 1928) ;
    • Gershom G. Scholem, die Theologie des Sabbatianismus im Lichte Abraham Cardozos, Der Jude, IX, Sonderheft (1928) ;
    • Bernard Lazare, Le Fumier de Job, postface d'Hannah Arendt (1ère édition 1928), rééd. 1990 ;
    • A. Z. Eshcoly-Weintraub, Introduction à l'étude des hérésies religieuses parmi les Juifs, la Kabbale, le hassidisme - Essai critique (Paris, 1928) ;
    • About Atatûrk's orgiastic dönmeh practices, see Dr. Rıza NurHayat ve Hatıratım, Pp.1318-1321, (first edition Paris, 1929) ;
      • others editions : Hayat ve Hatıratım, Altındağ Yayınları, İstanbul (1967) ; Hayat ve Hatıratım 1-2-3, Haz. Abdurrahman Dilipak, İşaret yayınları (1992), ISBN:9753500203 ;
    • Léon Ruzicka, Stammbaum der Familie Wehle. Nach der von Theodor Wehle (New York, 1. Juni 1898) verfaßten Skizze, Jüdisches Archiv, (Ed.) G. Moses, 1. Jahrgang, Heft 1/2, (Wien, 1928) ; Die österreichen Dichter jüdisher Abstammung Moyses Dobruchka und David Dobruchka, Mitteilungen der Gesellschaft für Jüdische Familienforschung Nr. 3 (Sonderdruck), (Wien, September 1930), Pp. 282-289 ;  
    • Josef Kastein, Sabbatai Zewi, der Messias von Ismir (Berlin, 1930) ;
    • Majer Balaban, Historja Zydow w Krakowie i na Kazimierzu 1304-1868 [Histoire des Juifs à Cracovie et à Kazimierz], t.1-2, (Krakow, 1931) ; Mystika i ruchy mesjanskie wsrod zydow w dawnej Rzeczpospolitej, w: Zydzi w Polsce Odrodzonej, [Mysticisme et mouvements messianiques chez les Juifs de l'ex-Commonwealth polono-lituanien - Les Juifs de Pologne renaissent] (Warszawa, 1933) ;
    • Prince Areno Vachiravong Yukanthor (1896-1970?), Boniments sur les conflits de deux points cardinaux - au seuil du Narthex Khmèr (Paris, 1931), en particulier les pp. 267-269, 377 et 389 ; Destin d'Empire - t.1:De signatura rerum, Ed. Pierre Bossuet (Paris, 1935), pp. 203-211, 235-236, 238-248 ; Prière Haute : dédié au colonel comte de la Rocque, Les cahiers du chrisme n°1 (Paris, 1935), pp. 19-29, 33-45 [42, 49!]. 
      • We owe to this prince bewitched by the West the sentence that traditional education was intended « à nous maintenir dans l’ignorance ». Sylvain Levi, his mentor, knew Guénon directly: he was involved in his thesis project, which was rejected and became his first book, l'Introduction générale à l'étude des doctrines hindoues. It is easier to understand how the destruction of the traditional education system led to the Khmer genocide; and yet this same author, Pp. 218-220 and 231-235 of Destin d'Empire very clearly indicated the superiority of traditional teaching (oral, but not only of course) in Cambodia ;
    • Joseph Kastein, The Messiah of Ismir : Sabbatai ZeviThe Viking Press (1931) ;
    • Cecil Roth, A history of the Marranos (first edition 1932). Traduction française: Histoire des Marranes (1990, from the 1958 edition) ;
    • Esriel Carlebach, Exotische Juden (Berlin, 1932) ;
    • Memoirs of Glückel of Hameln 1646-1724 (1932), reprinted 1960, 1977 ;
    • Gershom G. Scholem, Bibliographia Kabbalistica. Die jüdische Mystik (Gnosis, Kabbala, Sabbatianismus, Frankismus, Chassidismus) behandelnde Bücher und Aufsätze von Reuchlin bis zur Gegenwart. Mit einem Anhang: Bibliographie des Zohars und seiner Kommentare, Schocken, (Berlin, 1933) ; 
    • The Encyclopedia of Jewish Knowledge in One Volume, Ed: Jacob de Haas, Behrman, articles 'FRANK, JACOB' and 'Pseudo-messiahs' (1934) ;
    • Solomon Rosanes, Korot ha-Yehudim be-Turkiah (Sofia, 1934) ;
    • Majer Bałaban, Le-toledot ha-tenu'ah ha-Frankit, [L'histoire du mouvement frankiste] 2 vols (Tel Aviv: Dvir, 1934-35). This book surveys the documentary sources for the Frankists to 1760 and quotes extensively from the disputations and exchanges between the rabbis and bishops ;
    • Abraham Galanté, Nouveaux documents sur Sabbetai Sevi (Constantinople, 1935) ; Histoire des Juifs d'Anatolie : les Juifs d'Izmir (Smyrne) - Organisation et Us et Coutumes de ses adeptes (1937) ; Histoire des Juifs d'Istanbul : depuis la prise de cette ville en 1453, par Faith Mehmed II jusqu'à nos jours (1941) ; Sabetay Sevi ve Sabetaycilarin Gelenekleri [Sabetay Sevi et les traditions des Sabbatéens], Istanbul, Zvi-Geyik Yayinlan (2000) ;
    • Alexandre-Paul-Alcide Wulliaud, 'Paul Vulliaud', La légende messianique de Sabbataï Zebi, Mercure de France, n° du 15 octobre 1936 ;
    • "En tout cas, ce qu’il y a de certain, c’est que, au moment de l’« avènement » d’Hitler, Crowley était présent à Berlin ; il a d’ailleurs, sous ses ordres directs, en Allemagne, une étrange organisation dénommée « Satura-Loge », dont j’ai des cahiers tout à fait extraordinaires." (Lettre de René Guénon à Schneider, le 13 septembre 1936) ; 
      • il faut sans doute lire "Saturn-Loge" comme il l'écrira en 1949 : René Guénon, Lettere a Julius Evola (1930-1950), ed. Renato del Ponte, Carmagnola: Arktos, 2005, pp. 100-101, 105 (2 August et 29 October 1949)
      • Stephen Flowers, Fire And Ice. The history, structure, and rituals of Germany's most influencial modern magical order: The Brotherhood Of Saturn [Fraternitas Saturni], (1990)
        • « According to FS documents, a Saturnian Brotherhood was revived in Warsaw by the mathematician and mystic Joseph Maria Hoëne-Wronski (1776-1853). [...] Hoëne-Wronski spent most of his life as a Polish expatriate in France, where he is generally held to have been the magical initiator of Eliphas Levi. [...] He was also dedicated to romantic social reform movements, and was the leader of a group called the "Antinomian Union". »
      • Peter R. Koenig (Ed.), In Nomine Demiurgi Saturni 1925-1969, Munich : A.R.W, (1998) ; In Nomine Demiurgi Nosferati 1969-1998 ; In Nomine Demiurgi Homunculi
      • "La raison pour laquelle certains aspects de Thelema sont omis est le problème actuel de la manière dont Thelema doit être présentée en public comme une religion afin d'être reconnue par l'État. Thelema est clairement contraire et aux frontières de la société normative. Thelema rejette les valeurs normatives et la moralité et vise à transgresser et à violer ces mêmes normes. L'inclusion de la drogue dans les rituels, l'accent positif mis sur la sexualité, qui peut être considéré comme une publicité pour la débauche, et l'aspect autoritaire et pro-nietzschéen de Thelema force la société normative à rejeter et en même temps encourage ses disciples à rejeter la majorité de ses aspects de la société normative." Journal of Thelemic Studies, 1;2, (2008), page 40.
    • Samuel Krauss, Scheindl Dobruschka, Festschrift für Rabbiner Armand Kaminka zum 70. Geburtstage, (Wien, 1937), pp.143-148 ; 
    • Gershom G. Scholem, Mitsvah ha-ba'ah ba-averah"A Commandment through Sin" in Kneseth, Divrei sopherim l'zekher H.N. Bialik, vol.2, Pp. 347–92 (Tel Aviv, 1937). The first English version will be published by Schocken Books with the title "Gershom Scholem: Studies in Kabbalah - The Holiness of Sin" in Commentary, Pp. 41-70 (January 1971). This translation by Hillel Halkin will be again published with the title Redemption through Sin in The Messianic Idea in Judaism, Schocken Books, (1971) ;
    • Mieses, Mateusz, Polacy–Chrześcijanie pochodzenia żydowskiego (Wydawn, 1938) ;
    • Vaclav Žaček, Zwei Beiträge zur Geschichte des Frankismus in den böhmischen Ländern, Jahrbuch der Gesellschaft für Geschichte der Juden in der cechosloval. Republik, Ed. Samuel Steinherz, 9. Jahrgang, (Prague, 1938), pp.343-410 ; 
    • Ludwik Korwin, szlachta mojzeszowa (Cracow, 1938) ; szlachta neoficka (Cracow, 1939) ;
    • Gershom G. Scholem, History of the Sabbatian Movement: Lectures given at the Hebrew University of Jerusalem, 1939-1940, eds. Jonatan Meir, Shinichi Yamamoto, Schocken Institute for Jewish Research and Schocken Books, (Jerusalem, Tel Aviv, 2018), in Hebrew ;
    • Gershom G. Scholem, "Barukhya, head of the Shabbateans in Salonica", in hebrew, Tziyon 6, 119-147, 181-202 (1940-41)
    • Gershom G. Scholem, Major Trends in Jewish Mysticism (first edition 1941). Traduction française: Les grands courants de la mystique juive (1950) ; 
    • S. Frydman, "French reports on the Jews in Poland and Russia from the fifteenth to the beginning of the nineteenth century" (in Yiddish), Yidn in Frankraykh, E. Tcherikover (Ed.), Vol.1 (New-York, 1942) ;
    • The Jewish historical society of England, Miscellanies, Part 4/5 (1942) ;
    • Jacob Shatzky, Alexander Kraushar and his Road to total Assimilation, Yivo Annual of Jewish Social Science, vol. VII, 1952, pp.146-147 (vorher Yivo bletter, vol. XXII, 1943) ; 
    • A. Z. Eshcoly, "Jacob Frank's sons, the False Messiah and the French Revolution", Ha-doar, vol. xxiv, Pp. 830 (Sept. 7, 1945) ;
    • Isaac R. Molho, "Additional details about the Sabbataians in Salonica", in hebrew, Tsiyon, n.s., vol. xi, Pp. 150-51 (1945-46) ;
    • Avrom Bik, "R. Jankev Emden" (in Yiddish), Ikuf-Varlag, (New York, 1946) ; 
    • Shirot vetishbahot shel hashabeta’im [Songs and Praises of the Sabbataians], eds. M. Atiash, G. Scholem, Y. Ben-Tsevi (Jerusalem, 1946) ; 
      • This is late seventeenth- and early eighteenth-century poetical-mystical literature of the Doenmeh ; 
    • N. Szabolcsi, "Témoignages contemporains Français sur Shabbatai Zevi", Keleti dolgozatok Löw Immánuel emlékére, Alexander Kohut Memorial Foundation, (Budapest, 1947), pp. 184–188 ; 
    • Moshe Arie Perlmutter, Reba Yehonatan Eibeschutz V'yachuso el Hashabtaut [Rabbi Jonathan Eibeschutz and his attitude towards Sabbatianism], Schocken Books (Tel-Aviv, 1947) ;
    • G. Van Rijnberk, Épisodes de la vie ésotérique, 1780-1824 : extraits de la correspondance inédite de J. B. Willermoz, du prince Charles de Hesse-Cassel et de quelques-uns de leurs contemporains (Lyon, 1948 pour la première édition) ;
    • Enciclopedia Judaica Castellana: El Pueblo Judio en El Pasado Y El Presente; Su Historia, Su Religion, Sus Constumbres, Sus Literature, Au Arte, Sus Homibres, Sus Situacion en El Mundo, Vol. 9 (1948) ;
    • Gershom G. Scholem, "A Sabbathaian will from New York" in Miscellanies of the Jewish Historical Society of England, part v, Essays in memory of E.N. Adler..., Pp. 193-211 (London, 1948) ;
    • Cevat Rifat Atilhan, İslâmı saran tehlike ve Siyonizm, C. Azmi Matbaası (1949) ;
    • Gershom G. Scholem, "Le mouvement sabbataïste en Pologne" (en 3 parties), Revue de l'histoire des religions (1953), volume 143, numéro 143-1, pp. 30-90 ; volume 143, numéro 143-2, pp. 209-232 ; volume 144, numéro 144-1, pp. 42-77 ;
    • Gershom G. Scholem, "The Sabbataian Movement in Poland", Beith Y'israel b'Polin [The House of Israel in Poland], vol. 2, Pp.36-76 (Jerusalem, 1954) ;
    • Avraham Yaari, On the History of the Struggle between the Rabbis of Poland and the Frankist Movement (hebr.), Sinai 35 (1954), pp. 170-182 ; The Burning of the Talmud in Kamieniec-Podolski (hebr.), Sinai 42 (1958), pp. 294-306 ; 
    • Ber of Bolechow, Sefer Divre Binah, in hebrew, (Ms. Hebrew 87507, Jewish National Library). This manuscript was discovered and published by Abraham Brawer in the third part of Studies in Galician Jewry, Pp. 197-267 (Jerusalem, 1956) ;
    • 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.), Pp.287–333 ; this major article is based on the author's thesis defended at Columbia University, The Polish 'Great Emigration' and the Jews. Studies in political and Intellectual History, publication 1627 (1956) ; 
    • Meir Benayahu, "Reports from Italy and Holland on the Beginning of the Shabbatean Movement", in hebrew, Erets Yisrael 4 (1956), pp. 194–205 ;
    • Jean Reyor, « Nouvelles considérations sur initiation et contre-initiation », Études Traditionnelles, partie I : n° 337 (janvier-février 1957), pp. 15-25 et partie II : n°339 (avril-mai 1957), pp. 135-142 ; 
      • to our knowledge, this is the first published study which explicitly links the counter-tradition / counter-initiation described by Guénon on the one hand, and Sabbatianism / Frankism on the other hand, without falling into the error of identifying the former strictly with the latter.
    • R.Z. Werblowski, "Anmerkungen zu Scholems Sabbataï Tsvi", Molad 15 (novembre 1957) ; He'arot le Shabtai Zwi schel Gershom Shalom, Ha-Aretz (25/9/1957) ;
    • Gershom G. Scholem, Shabbatai Sevi, veha tenu ah ha-shabbetha ith bi-yemei hayyav [Sabbatai Sevi and the Sabbatian Movement during his lifetime], Am Oved (Tel Aviv, 1957). Eng. tr. published at Princeton 1973 ;
    • David Bakan, Freud et la tradition mystique juive, Van Nostrand (1958) ; 1964 pour la tr. fr., note de lecture
    • A. H. Silver, A History of Messianic Speculation in Israel, (Boston, 1959) ;  
    • Gershom G. Scholem, Zum Verständnis der messianischen Idee im Judentum in Eranos Jahrbuch (1959), Band 28 - Die Erneuerung des Menschen, ISBN 3-85630-666-8 ; Die Krypto-juedische Sekte der Doenme in der Tuerkei, Numen, vol. vii, Pp. 93-123 (1960) ; The Sprouting of the horn of the son of David, a new source of the beginnings of the Doenmeh Sect in Salonica, Tarbiz, vol. xxxii, Pp. 67-69 (1962) ; 
    • J. L. Talmon, Political Messianism, (New York, 1960) ; 
    • Cevat Rifat Atilhan, Küfrün karṣisinda MüslümanlikC̣elikcilt Matbaasi, (1961) ;
    • Max I. Dimont, Jews, God and History, Signet (1962) ;
    • Gershom G. Scholem, Ein verschollener jüdischer Mystiker der Aufklärungszeit: E. H. Hirschfeld, Year Book of the Leo Baeck Institute 7 (1962), pp. 247-278 ; Julian von Brinkens romanhafte Erzählung über die Frankisten, Hommage à Georges Vajda, Eds. Gérard Nahon, Charles Touati, (Louvain 1980), pp.479-503 ; 
    • Vittorio Lanternari, The religions of the oppressed: a study of modern messianic cults, Knopf, (1963) ;
    • G. Scholem, "Die Metamorphose des häretischen Messianismus der Sabbatianer im religiösen Nihilismus im 18. Jahrhundert", Zeugnisse: Theodor W. Adorno zum sechzigsten Geburstag, (Frankfurt, 1963) pp. 20-32 ; tr. fr. "La métamorphose du messianisme hérétique des Sabbatiens en nihilisme religieux au 18e siècle", in: Civilisations et sociétés, Volume 10Hérésies et sociétés dans l'Europe pré-industrielle 11e-18e siècles: Communication et débats du Colloque de Royaumont, présentés par Jacques Le Goff, (Paris, 1968), pp. 381-395 ; nouvelle édition: Jacques Le Goff (Ed.), Hérésies et sociétés dans l'Europe pré-industrielle 11e–18e siècles: Communications et débats du Colloque de Royaumont[27–30 Mai 1962], Walter de Gruyter (25 sept. 2017) ;
    • Isaiah TishbyNetive emunah u-minut, [The paths of belief and heresy], in hebrew, Ramat Gan (Massada, 1964) ;   
    • Isaiah Tishby, Paths of Faith and Heresy (hebr.), Ramat Gan (1964) ; 
    • Paul Arnsberg, Von Podolien nach Offenbach. Die jüdische Heilsarmee des Jacob Frank, Ed. Offenbacher Geschichtsverein (1965) ;
    • Yves Dangers, Ephraïm Josef Hirschfeld et les « Frères de l'Asie », Le symbolisme, n° 375-376, (1966) ;
      • report : Denys Roman, compte-rendu des revues, Études Traditionnelles, n° 399 (janvier-février 1967) ;
    • Oskar K. Rabinowicz, Jacob Frank in Brno, The Jewish Quarterly Review, Vol. 57, The Seventy-Fifth Anniversary Volume of the Jewish Quarterly Review, Pp. 429-445 (1967) ;
    • Cemal Kutay, Tarih sohbetleri, Volume 5Halk Matbaasi, (1967) ;
    • Kurt Wilhelm, An English Echo of the Frankist Movement, JJS 16 (1967), pp.189-191 ; 
    • Gershom G. Scholem, Die Krise der Tradition im jüdischen Messianismus in Eranos Jahrbuch (1968), Band 37, Tradition und Gegenwart, ISBN 3-85630-675-7 ;
    • Ruth Kestenberg-Gladstein, Neuere Geschichte der Juden in den böhmischen Ländern, (Tübingen, 1969) ;  
      • Itsvan Bakony, The Jewish fifth column in Islam (1969) ;
      • Kurzweil, Ba-ma’avak al arkhei ha-yahadut, Pp. 99-134, (Tel-Aviv, 1969) ;  
      • Nathan Weinstock, Le Sionisme contre Israël, Éd. Maspero (Paris, 1969) ;
      • Sylvia L. Thrupp, Millennial Dreams in Action: Studies in Revolutionary Religious Movements (January, 1970) ;
      • M. Benajahu, Ha-tenu'a ha-szabta'it be-Jawan [Le mouvement sabbataïste en Grèce], Sefunot, 14 (1971) ;
      • Yosef Hayim Yerushalmi, From Spanish Court to Italian Ghetto (1971). Traduction française: De la Cour d´Espagne au ghetto italien - Isaac Cardoso (1987). Voir aussi cette bibliographie sur les Marranes ;
      • Gershom G. Scholem, Redemption through Sin, inThe messianic idea in Judaism and other essays in Jewish spirituality, Schocken Books (1971) ; article 'Frank, Jacob and the Frankists' in Encyclopedia Judaica (1972), 2ème éd. en 2007 en 22 vols : voir vol. 7, Pp. 182-191 ;
      • Bernard Dov Weinryb, The Jews in Poland. A social and economic History of the jewish community in Poland from 1100 to 1800Jewish Publication Society, (Philadelphie, 1972) ; 
      • Rabbi Joachim Prinz, The Secret Jews (1973) ;
      • Joseph Bloch, My Reminiscences, Arno (1973) ;
      • Gershom G. Scholem, Sabbatai Sevi: The Mystical Messiah 1626-1676 (Princeton, 1973) ; 
        • Commentary of the French translation by Catherine Chalier in Esprit, n°314 (Juil./Août 1984) ;
        • New ed. in 2016: The Princeton Classic Edition, Bolligen Series XCIII (2016). See in particular the new introduction by Yaacob Dweck, Pp. xxix-lxv ; 
      • Erwin K. J. Hilburg, Collected Essays on Hassidism and Frankism, Lindlar (1973) ; 
      • James Webb, The Occult UndergroundOpen Court, (1974) ; 
      • Emmanuel Lévyne, Le Judaïsme contestataire et révolutionnaireTsédek, (1974), chap. IV: Jacob Frank, le sionisme et la révolution ;
      • Rabbi Marvin S. Antelman, To Eliminate the Opiate, 2 vol. (1974, 2002) ;
      • Yosef Kaplan, "The Attitude of the Leadership of the Portuguese Community in Amsterdam to the Sabbatian Movement 1665-1671" (in hebrew), Zion 39, no. 3, Pp. 198-216 (1974) ; 
        • en. tr. in An Alternative Path to Modernity : The Sephardi Diaspora in Western Europe, Brill's Series in Jewish Studies - book 28, (Leiden, 2000), pp. 211–233 ; 
      • Gershom G. Scholem, "Sabbatianism and Mystical Heresy" in Major Trends in Jewish Mysticism, Schocken, Pp. 287-324 (1974) ; "Jacob Frank and the Frankists" in Kabbalah (New York : Meridian, 1974, 1ère éd.), Pp. 287-309 ; Studies and Texts concerning the History of Sabbatianism and Its Metamorphoses, in hebrew (Jerusalem: Bialik Institute, 1974) ; Der Nihilismus as Religiöses Phänomen in Eranos Jahrbuch (1974), 43, pp. 3-4 ;
      • Abraham G. Duker, "Frankism as a Movement of Polish-Jewish Synthesis", in: Tolerance and Movements of Religious Dissent in Eastern Europe, éd. Béla Király (Boulder, Colo., 1975), pp. 133-164 ;  
      • Ahmed Sousa, Mufaṣṣal al-ʻArab wa-al-Yahūd fī al-tārīkh: ḥaqāʼiq tārīkhīyah tuẓhiruhā al-muktashafāt al-āthārīyah, Volume 1al-ʻArabī lil-Iʻlān wa-al-Nashr wa-al-Ṭibāʻah wa-al-Tarjamah, (1975) ;
      • Renée Neher-Bernheim, Documents inédits sur l'entrée des juifs dans la société française 1750-1850Diaspora Research Institute, (1977) ;
      • Michael McKeon, Sabbatai Sevi in EnglandAJS Review 2 (1977), pp. 131–169 ; 
      • Moshe Carmilly-Weinberger, Censorship and Freedom of expression in Jewish History (Sepher-Hermon & Yeshiva University, 1977) ;
      • Harris Lenowitz, "Dan Chopyk, Fifty Sayings of the Lord Jacob Frank", Alcheringa / Ethnopoetics 3, n°2 (1977), Pp. 32-51 ; Sayings of Yakov Frank, (Berkeley, 1978) ; "The Visions of the Lord" by Jacob Frank, WCJS 10 C2 (1990), pp. 9-16 ; 
      • Meir Benayahu, "The Sabbatean Movement in Greece", Sefunot,
          






         Sefer Shanah le-heker kehillot Yisrael bam-Mizrah, Sefer XIV, Pp. 15-557 (Jerusalem, 1971-1977) ;
      • Cemal Anadol, Siyonizmin oyunları, Milli Kültür Yayınları, (1978) ;
      • Arthur Mandel, Some Marginalia to the later History of the Frankist Movement, Zion 43 (1978), pp.68-74 ;   
      • Jacques Hassoun, Marranes - Sabbatéens - Frankistes... des gens tout-à-fait ordinaires, L'ordinaire du psychanalyste, n°12 (avril 1978) pp. 67-76 ; L'impatience mystique, Nouvelle revue de psychanalyse, n°22, (automne 1980) ; 
      • Daniel C. Waugh, News of the False Messiah: Reports on Shabbetai Zevi in Ukraine and MuscovyJewish Social Studies 44, 3–4 (1979), pp. 301–322 ;
      • Arthur A. Mandel, The Militant Messiah or the Flight from the Ghetto - The Story of Jacob Frank and the Frankist Movement, Humanities Press, a Peter Bergman book (Atlantic Highlands, 1979) ; edition in italian in 1984. The Archè edition in french Le Messie Militant Ou la Fuite du Ghetto. Histoire de Jacob Frank et du mouvement frankiste (Milan, 1989) includes in addition: Franz Josef Molitor, Histoire de l'Ordre des Frères de Saint Jean l'Évangéliste d'Asie en Europe, d'après les souvenirs d'Ephraïm Joseph Hirschfeld (1829, first publication of the translation of the long version). Mandel was born in Poland in Silesia, obtained a doctorate in Berlin in 1932, emigrated to the USA and taught economic history at Stanford. ;
      • Hillel Levine, Judaism, modernization, and anti-modernization, Contemporary Jewry, (1980) ;
      • Moshe Idel, On the History of the Interdiction to Study Kabbalah before the Age of Forty (hebr.), AJS Review 5 (1980), pp.1-20 ; „One from a Town, Two from a Clan“ - The Diffusion of Lurianic Kabbala and Sabbateanism: A Re-Examination, Jewish History 7 (1993), pp.79-105 ; 
      • ʻAbd al-Munʻim Ḥifnī, الموسوعة النقدية للفلسفة اليهودية [L'encyclopédie critique de la philosophie juive], (1980) ;
      • Marie-France James, Ésotérisme, occultisme, franc-maçonnerie et christianisme aux XIXe et XXe siècles. Explorations bio-bibliographiques (Paris, Nouvelles Éditions latines, 1981) ;
      • Michael A. Meyer, Alienated Intellectuals in the Camp of Religious Reform: The Frankfurt Reformfreunde, 1842-45, AJS Review 6 (1981), p. 61-86 ; cet article n'étudie pas l'influence du frankisme.
      • Michael Löwy, Messianisme juif et utopies libertaires en Europe centrale, Archives des sciences sociales des religions, 51/1, Pp. 5-47 (1981) ;
      • Gershom Scholem, Du Frankisme au Jacobinisme. La vie de Moses Dobruska alias Franz Thomas von Schönfeld, alias Junius Frey, Gallimard - Le Seuil (1981). See the report in Revue d’histoire des religions, vol. 201, n°2, Pp. 208-209 (1984). 
        • This book is based on the text of a conference at the EHESS in June 1979, shortly before Scholem's death in February 1982 ;
        • see G. Scholem, "Ein verschollener jüdischer Mystiker der Aufklärungszeit: E. J. Hirschfeld", Leo Baeck Institute Year Book, Vol. 7, Issue 1, (January 1962), pp. 247–278 (correction published 1963); "La carrière d'un frankiste : Moïse Dobruska et ses métamorphoses" (en hébreu), Mehkarim u-Mekorot le-Toldot ha-Shabta'ut ve-Gilguleha (Jérusalem, 1974), pp. 141-219 ;
      • Joseph Karniel, Jüdischer Pseudomessianismus und deutsche Kultur. Der Weg der frankistischen Familie Dobruchka-Schönfeld im Zeitalter der Aufklärung, in: Jahrbuch des Instituts für deutsche Geschichte, Beiheft 4: Gegensitige Einflüsse deutscher und jüdischer Kultur, Von der Epoche der Aufklärung bis zur Waimarer Republik, Ed. Walter Grab, Pp. 31-54, (Tel-Aviv, 1982). 
        • According to some accounts, about 40% of Prussians spies working in the Habsburg monarchy during the reign of Maria Theresa were Jewish (cf Maciejko, ref 122) ;
      • Harris Lenowitz, "An Introduction to the ‘Sayings’ of Jacob Frank", Proceedings of the 8th World Congress of Jewish Studies (Jerusalem, 1982) ; 
      • P. Dumont, "Jewish communities in Turkey during the last decades of the nineteenth century in the light of the archives of the Alliance Israèlite Universelle", in: B. Braude, B. Lewis, eds., Christians and Jews in the Ottoman Empire (London, 1982) ;
      • Hillel Levine, "Frankism as a "cargo cult" and the Haskalah connection : myth, ideology, and the modernization of Jewish consciousness", in: Essays in Modern Jewish History, P. Alpert, F. Hoffman (Eds.), Rutherford (N.J., 1982), Pp. 81-94 ;
      • Dominique Bourel, GERSHOM SCHOLEM: In memorian (1897-1982), Esprit, No. 70 (10) (Paris, Octobre 1982), pp. 132-138 ;
      • Ben Zion Wacholder, "Jacob Frank and the Frankists: hebrew Zoharic letters", HUCA Hebrew Union College Annual, 53 (1982), pp. 265-293 ;
      • J.K. Federowicz, A Republic of Nobles: Studies in Polish History to 1864, (Cambridge, 1982) ;
      • Stephen Sharot, Messianism, Mysticism and Magic: A Sociological analysis of Jewish Religious Movements, (Chapel Hill, North Carolina, 1982) ; 
      • Johann Maier, Frank, Jakob / Frankistische Bewegung, TRE, vol. XI, (Berlin/New York, 1983), pp.324-330 ; 
      • Jacob Katz, Der Orden der Asiatischen Brüder, in: Freimaurer und Geheimbünde im 18.Jahrhundert in Mitteleuropa, (Suhrkamp, 1983) ;
      • Paul Arnsberg, Die Geschichte der Frankfurter Juden seit der Französischen Revolution [L’histoire des Juifs de Francfort depuis la Révolution française], Roether, vol. 1, (Darmstadt, 1983) ;
      • Mircea Eliade, Histoire des croyances et des idées religieuses, Vol. 3: de Mahomet à l'âge des Réformes (Paris, 1983) ;
      • Hillel Levine (tr.), Ha-kronika: Te’udah le-toledot Ya’akov Frank vetenu’ato [The "Kronika" : On Jacob Frank and the Frankist movement] (Jerusalem: Israel Academy of Science and Humanities, 1984). These Chronicles, a historical document translated into Hebrew by the author with an introduction and summary in English, are also known in Polish as Rozmaite Adnotacyie, Przypadki, Czynnoscie i Anekdoty Panskie [Various annotations, cases, activities, and anecdotes of the Lord], édité par Jan Doktór (1996). They were translated in eng. in 2004 ;
      • Gershom Scholem, La mystique juive. Les thèmes fondamentaux, tr. by Maurice R. Hayoun from german and hebrew, Cerf (Paris, 1985) ;
      • Ratibor-Ray M. Jurjevich, The Contemporary Faces of Satan - Demonic Maladies in the Western Culture : Freud, Marx, Skinner and other ugly Pagans, Vol 1, Éd. Ichthys Books Distribution (1985) ;
      • Jacob Goldberg, Jewish privileges in the Polish Comonwealth: charters of Rights granted to Jewish Communities in Poland-Lithuania in the 16th-18th centuries, (Jerusalem, 1985) ; summarized in the proceedings of a 1984 conference published as The Jews of Poland, C. Abramsky, M. Jachimczyk, A. Polonsky (Eds.), Basil Blackwell (Oxford, 1986), "The privileges granted to Jewish communities of the Polish Commonwealth as a stabilizing factor in Jewish support", pp.31-54 ; The Changes in the Attitude of Polish Society toward the Jews in the 18th Century, Polin 1 (1986), pp.35-48 ;  
      • Tarih ve toplum: aylık ansiklopedik dergi, Num. 25-36, pp. 334, İletişim Yayınları, (1986) ; num. 223-229 (2002) ;
      • Klaus Werner, Versuch einer Quantifizierung des Frank'schen Gefolges in Offenbach am Main 1788-1818, FJB 14 (1986), pp.153-212 ; 
      • plusieurs articles publiés dans Polin, vol. 15Institute for Polish-Jewish Studies, (1986) ;
      • Klaus Werner, Ein neues "frankisten"-Dokument, Frankfürter Judaïstische Beïtrage 16, (Frankfurt, Dezember 1988), pp. 201-211 ;
      • Michael Löwy, Rédemption et utopie : le judaïsme libertaire en Europe centrale. Une étude d'affinité élective (Paris, 1988) ;
      • François Fejtö, Requiem pour un empire défunt. Histoire de la destruction de l’Autriche-Hongrie (1988) ;
      • M. D. Verano, Psychanalyse, sorcellerie et humour, Charis, nº 1, (Archè Milano, 1988) ;
      • Shmuel Verses, Haskalah ve-Shabta'ut. Toldotav shel Ma'avak (Jerusalem, 1988) ;
      • Bernard M. J. Wasserstein, The secret lives of Trebisch-Lincoln (1988) ;
      • İlâhiyat Fakültesi dergisi, Volume 30, Ankara Üniversitesi Basimevi. İlâhiyat Fakültesi (1988) ;
      • Hānī Faḥṣ, التهويد الثقافي المرأة مثااً [al-Tahwid al-thaqafi : al-mar'ah mithalan], (1988) ;
      • Gérard Galtier, Maçonnerie égyptienne, Rose-Croix, Néo-Chevalerie, Éd. du Rocher, Pp. 169-171 (1989) ;
      • Edgar Morin, Vidal et les siens (1989), pp. 21-22 ;
      • Hanna Swiderska, Three Polish pamphlets on Pseudo-Messiah Sabbatai SeviThe British Library Journal, 15, no. 1 (1989), pp. 212–216 ; 
      • Yosef Kaplan, From Christianity to Judaism (Oxford, 1989) ; The Western Sephardi Diaspora (Tel Aviv, 1994) ; Les Nouveaux juifs d'Amsterdam (Paris, 1998) ;
      • William O. McCagg, A History of Habsburg Jews, 1670-1918 (1989) ;
      • Abraham Rabinovich, A Letter From Shabtai Zvi, Jerusalem Post (May 12, 1989), Pp. 10 ;
      • Gershom Scholem, De la création du monde jusqu'à Varsovie, Ed. Cerf (1990) ; Le Messianisme juif, essai sur la spiritualité du judaïsme (1992) ; Aux origines religieuses du judaïsme laïque, de la mystique aux Lumières, Ed. Calmann-Levy (2000) ; 
      • Heiko Haumann, A history of East European Jews (2002), first published in German as Geschichte der Ostjuden (1990) ;
      • Klaus Werner, Die Sekte der Frankisten - Zur Geschichte der Juden in Offenbach am Main, Vol. 1 ; Von der Anfängen bis zum Ende der Weimarer Republik, Vol. 2, Ed. Magistrat der Stadt, Pp. 106-115 (Offenbach am Main, 1990) ; 
      • Elisheva Carlebach, The Pursuit of Heresy : Rabbi Moses Hagiz and the Sabbatian Controversies, Columbia University Press (1990) ; 
      • Emanuel FeldmanThe Conversion Crisis: Essays from the Pages of Tradition, Treasury of Tradition Series (October 1990) ;
      • Georg Langer, L'érotique de la kabbale, Solin (Paris, 1990) ;
      • Jadwiga Maurer, The Omission of Jewish Topics in Mickiewicz Scholarship, Polin: A Journal of Polish-Jewish Studies, Antony Polonsky, Vol. 5, Pp. 184-193 (1990) ;
      • Jörg K. HoenschDer "Polackenfürst von Offenbach". Jakob Jozef Frank und seine Sekte der Frankisten, ZRG 42, Pp. 229-244 (1990) ; 
      • C. Colpe, Das Siegel der Propheten. Historische Beziehungen zwischen Judentum, Judenchristentum, Heidentum und frühen Islam, (Berlin, 1990) ;
      • Elisheva Carlebach, "Sabbatianism and the Jewish-Christian Polemic", Proceedings of the Tenth World Congress of Jewish Studies, Division C, Vol. II: Jewish Thought and Literature (Jerusalem, 1990), pp. 1-7 ; 
      • مجلة الدراسات الشرقية [Journal of Oriental Studies], Numéro 9Association des anciens élèves des départements de langues orientales des universités égyptiennes, (1990) ;
      • Aron Rodrigue, French Jews, Turkish Jews: The Alliance Israélite Universelle and the Politics of Jewish Schooling in Turkey, 1860-1925, Bloomington: Indiana University Press, (1990) ; Ottoman and Turkish Jewry: Community and Leadership, Bloomington: Indiana University Turkish Studies Series, (1992) ; Images of Sephardi and Eastern Jewries in Transition, 1860-1939: The Teachers of the Alliance Israélite Universelle, Seattle: University of Washington Press, (1993) ; The Jews of the Balkans: The Judeo-Spanish Community, 15th to 20th Centuries (with Esther Benbassa). Oxford: Blackwell Publishers, (1995) ;
      • S. J. Shaw, The Jews of the Ottoman Empire and the Turkish Republic (New York University Press, 1991) ;
      • 史林 [Histoire du monde]Académie des sciences sociales de Shanghai, Institut d'histoire, (1991), pp. 78 ;
      • Pan Guang, Jin Yingzhong, 1990 以色列, 犹太学硏究Institut de la paix et du développement en Israël, Centre de recherche juive, Presse de l'Académie des sciences sociales de Shanghai, (1991), pp. 101 ;
      • Hillel Levine, Economic Origins of Antisemitism: Poland and its Jews in the Early Modern Period, (1991). Included bibliography ; "Frankism as wordly messianism", in: Gerschom Scholem's major trends in Jewish mysticism, J. Dan, P. Schäfer (Eds.), (Tübingen, 1993), Pp. 283-300 ;
      • Jan Doktór, Jakub Frank i jego nauka na tle kryzysu religijnej tradycji osiemnastowiecznego żydostwa polskiego, [Jakub Frank and his teachings against the background of the crisis of religious tradition of 18th century Polish Jewry], IFiS PAN, (Varsovie, 1991), pp.122 ;
      • Jan Doktór, Frankism jako odpowiedz na krysis osiemnastowieczneg zdydostwa Polskiego [Frankism as a response to the eighteenth-century crysis of Polish Jewry], Buyletin zdydowskiego Instytutu Historycznego w Polsce, n°2, Pp. 11-27 (Varsovie, 1991) ;
      • Rabbi Marvin S. Antelman, B'chor Satan [Satan's Heir], Yaron Golan (Tel Aviv, 1992) ;
      • Magdalena Opalski, Yiśraʼel Barṭal, Poles and Jews: A Failed Brotherhood, Pp. 152 (1992) ;
      • David Musa Pidcock, Freemasons, Doenmeh and Crypto jews, Ed. Mustaqim (August 1992) ;
      • Jacques Derogy, Carmel Hesi, Bonaparte en Terre Sainte (Fayard, 1992) ;
      • Gilles Veinstein, Salonique, 1850-1918: la "ville des Juifs" et le réveil des BalkansEditions Autrement, (1992) ;
      • Johanna Rostropowicz-Clark, Adam Mickiewicz´s „Forty and Four“ or the Dangers of Playing with Kabbala, Polin 7 (1992), pp.57-62 ; 
      • Daniel Tollet, Histoire des Juifs en Pologne: du XVIe siècle à nos jours, P.U.F. (1992) ;
      • M. Meillassoux-Le Cerf, Dom Pernety et les Illuminés d'Avignon - suivi de la transcription intégrale de la Sainte-Parole (Milan, Ed. Archè, 1992) ; note de lecture
      • Moşe Grosman, Dr. Markus, 1870-1944: Osmanlıdan Cumhuriyete geçişte Türk Yahudilerinden görünümler, As, (1992) ;
      • Moshe Sevilla-Sharon, Türkiye Yahudileri (1992) ;
      • Yehuda Liebes, Studies in Jewish Myth and Jewish Messianism, (New York, 1993) ; On Sabbateanism and its Kabbalah (hebr.), collected Essays, (Jerusalem, 1995) ;  
      • Shi jie shiNuméros 1 à 6, [Renmin University of China], (1993), pp. 118 ;
      • Giacomo Saban, "Sabbatai Sevi as Seen by a Contemporary Traveller", Jewish History, 7, no. 2 (1993), pp. 105–118 ; 
      • Jacob Barnai,  "La diffusion du mouvement sabbatéen au XVIIe-XVIIIe siècle", in: Shmuel Trigano (ed.), La Société Juive à travers l`histoire, Fayard, (Paris, 1993), vol. 4, pp. 309–328 ; 
      • Jacob Barnai, Christian Messianism and the Portuguese Marranos : The Emergence of Sabbateanism in SmyrnaJewish History, 7 (1993), pp. 119–126 The Outbreak of Sabbateanism: The Eastern European FactorJournal of Jewish Thought and Philosophy, 4 (1994), pp. 171–183 ; "The Spread of the Sabbatean Movement in the Seventeenth and Eighteenth Centuries", in: the Jewish Diaspora: the Pre-modern WorldSophia Menache (ed.), Brill, (Leiden 1996), pp. 313–338 ; 
      • Jan Doktór, "Jacob Frank und sein messianisches Reich", Kairos, Pp. 218-235 (1992-1993) ; 
      • David B. Ruderman, Kabbalah and the Subversion of Traditional Jewish Society in Early Modern Europe, Yale Journal of Law & the Humanities, Vol. 5: Issue 1, Article 10  (1993) ;
      • Hillel Levine, Frankism as Wordly Messianism, in: Gerschom Scholem's major Trends in Jewish Mysticism 50 years after, Pp. 283-300 (Tübingen, 1993) ;
      • Israel Shahak, Jewish History, Jewish Religion (1994) ;
      • Jean Baumgarten, Mille ans de cultures ashkénazesLiana Levi, (1994) ;
      • Uri Kaufmann, Michael Studemund-Halévy, "Dokumente zur Affaire Shabtai Zvi in Hamburg", in: Die Sefarden in Hamburg. Zur Geschichte einer Minderheit, vol. 1, pp. 225–266, Buske, (Hamburg 1994) ;
      • Ahmed Osman, تاريخ اليهود [histoire des juifs], volume 3مكتبة الشروق،, (1994) ;
      • Marie Mulvey RobertsHugh Ormsby-Lennon, Secret Texts: The Literature of Secret SocietiesAMS Press, (1995) ;
      • Harry C. Schnur, Mystic RebelsKessinger Publishing, (1995) ;
      • Chone Shmeruk, The Metamorphosis of Jacob Frank‟s Sefer Divrei Ha‟Adon from Yiddish to Polish (hebr.), Gal-Ed 14, Eds. Emanuel Melzer, David Engel, (Tel Aviv, 1995), pp.23-36 ; 
      • Michał Galas, Die Mystik der polnischen Juden in Gershom Scholems Arbeiten - ein forschungsgeschichtlicher überblick, Judaica 51 (1995), pp.97-102 ; 
      • Mysticism, Magic, and Kabbalah in Ashkenazi Judaism: International Symposium held in Frankfürt 1991, Karl-Erich Grözinger, Joseph Dan, eds. (1995) ;
      • Chone Shmeruk, ‘Księga Słów Pana’ Jakuba Franka: Nowe spojrzenie, Teksty Drugie 36, Pp. 107–119 (1995) ;
      • Moshe Idel, Subversive Katalysatoren : Gnosis und Messianismus in Gershom Scholems Verständnis der jüdischen Mystik, in: Schäfer, Smith, eds., Gershom Scholem, Zwischen den Disziplinen, (Frankfürt, Ed. Suhrkamp, 1995), Pp. 105. Reprinted in Moshe Idel, Old Worlds, New Mirrors. On Jewish Mysticism andTwentieth-Century Thought, Chap. VI, Pp. 133, University of Penn. Press (2010) ;
      • Christoph Schulte, Les formes de réception de la kabbale dans le romantisme allemand (1996) ;
      • Fred A. Reed, Salonica Terminus: Travels Into the Balkan NightmareTalonbooks, (1996) ; 
      • Avner Falk, A Psychoanalytic History of the JewsFairleigh Dickinson Univ Press, (1996) ;
      • Hillel Levine, "Jacob Frank as Christian Cabbalist" in: The Christian kabbalah : Jewish mystical books & their Christian interpreters, (Cambridge, Mass., Harvard University Press, 1997), Pp. 181-187 ;
      • Jan Doktor, Jakub Frank, a Jewish heresiarch and his messianic doctrine, Acta Poloniae Historica, 76 (1997), pp. 53-74 ; 
      • Susanne Wölfle-Fischer, Junius Frey (1753-1794), Jude, Aristokrat und Revolutionär, (Frankfurt, 1997) ; 
      • Arnold Frank, L'étrange destin d'un Juif allemand, Gill Wern Editions, 227 p. and 4 unnumbered pages of photographs inserted between pages 96 and 97 (March 1997) ;
        • This curious book, which had not been mentioned by any specialist in Francoism, is an autobiography (largely false in our opinion, apart from some civil status information that we have verified) of an alleged descendant of Jacob Frank, a French naturalized man born in 1911. It is written for the very general public, in a simplistic language. However, it has significant Frankish features, which are somewhat reminiscent of Junius Frey's revolutionary writing style and adventurous life, suggesting that it is not at all the work of a wacky man. In our opinion, its undeclared objective is to work with public opinion to begin rehabilitating Jacob Frank's descendants. It should be recalled that throughout the 20th century, less than 10 books (and only specialized essays) mentioning the existence of Frankism were published in French. 
      • Abraham Rabinovich, Jew vs. Jew: A historical perspective, Jerusalem Post (Oct. 31, 1997) ;
      • Jan Doktór, Księga słów Pańskich: ezoteryczne wykłady Jakuba Franka [Book of the words of the Lord: esoteric lectures of Jacob Frank], 2 vol. (1997) ; The original manuscript Zbior słów Pańskich, known as Lublin's, is kept at National and Hebrew University Library, Jerusalem ;
      • Ilgaz Zorlu, Evet, ben Selanikliyim [Yes I'm a Salonikan], in turkish (Istanbul: Belge, 1998) ;
      • Moshe Idel, Saturn and Sabbatai Tzevi: a new approach to Sabbateanism, in: Peter Schäfer, Mark R. Cohen (Eds.) Toward the Millennium: Messianic Expectations from the Bible to Waco, Studies in the history of religions, vol. 77, Pp.173-202 (1998) ;
      • Elliot R. Wolfson, The Engerderment of Messianic Politics: Symbolic Significance of Sabbatai Sevi's Coronation in: Peter Schäfer, Mark R. Cohen (Eds.) Toward the Millennium: Messianic Expectations from the Bible to Waco, Studies in the history of religions, vol. 77, Pp.203-269 (1998) ;
      • Rachel Elior (Ed.) The Sabbatian Movement and Its Aftermath: Messianism, Sabbatianism and FrankismJerusalem Studies In Jewish Thought, Volumes XVI-XVII, tomes 1-2 (1998, réed. 2001) ;
      • Frei und Wielfried Kugel, Hanussen, Ed. Grupello (1998) ;
      • Jan Doktór, Śladami mesjasza-apostaty: Żydowskie ruchy mesjańskie w XVII i XVIII wieku a problem konwersji (Wrocław, 1998) ; 
      • Moshe Idel, Messianic Mystics, New Haven: Harvard University Press (1998) ;
      • Klaus Samuel Davidowicz, Jakob Frank, der Messias aus dem Ghetto (Frankfurt, 1998) ;
      • Hugues Didier, Anno Domini 1666, la fin des jours : S. Tsévi et A. Viera, in: Fin(s) de siècle, culture et société en Europe, Université Jean Moulin (Lyon, 1998) ;
      • Abdelwahab M. Elmessiri, اليد الخفية: دراسات في الحركات اليهودية الهدامة والسرية [La main invisible: études sur la résistance et le secret des Juifs], (1998) ;
      • Harris Lenowitz, The jewish messiahs: from the Galilee to crown heights (Oxford: Oxford University Press, 1998) ;
      • Philippe Simonnot, Juifs et allemands: pré-histoire d'un génocide, Presses universitaires de France, (1999) ; 
      • 東吳歷史學報 [Journal d'histoire de Soochow], Numéro 5, 東吳大學 [Université de Soochow], (1999) ;
      • Jetteke van Wijk, The Rise and Fall of Shabbatai Zevi as Reflected in Contemporary Press ReportsStudia Rosenthaliana, 33, No. 1 (1999), pp. 7–27 ; 
      • Dovid Russoff, The Infamous Shabbetai TzviThe Jewish Magazine (1999) ;
      • Moshe Temkin, Shabbtai Tzvi Would Be Proud, The Jerusalem Report, Pp. 34-36 (May 24, 1999) ;
      • Israel Shahak, Norton Mezvinsky, Jewish Fundamentalism in Israel (1999) ;
      • Naor Bezalel, Post Sabbatian Sabbatianism, New York (1999) ;
      • Abbé Francesco Ricossa, KAROL, ADAM, JACOB, Sodalitium, n°48, Pp. 61-73 (1999) ; voir aussi n°67, Pp. 4-12 (2017) ;
      • Pr. Joseph Dan, Modern Jewish Messianism: From Safed to Brooklyn, Ministry of Defence (Tel Aviv, 1999) ; 
      • Clemens Wergin, Der falsche Messias - Sabbatai Zwi schürte Endzeithoffnung, Tages Spiegel (1999) ;
      • Alexandre Y. Haran, Le lys et le globe. Messianisme dynastique et rêve impérial en France aux XVIe et XVIIe siècles, (Seyssel, Champ Vallon, 2000) ; note de lecture
      • Yoram Hazony, The Jewish State: The Struggle for Israel's SoulBasic Books, (2000) ;
      • Jacob Barnai, Contact and the Severance of Contact between the Rabbis of Turkey and Europe in the Seventeenth Century, Studies in Medieval Jewish History and Literature, Vol. 3, I. Twersky, J.M. Harris, (Eds.) (Cambridge-London, 2000) ;
      • Jan Doktor, Frankistowscy maruderzy, Duchowość Żydowska w Polsce, (ed.) Michał Galas, Kraków (2000), pp.247-259 ; Warszawscy Frankisci, Kwartalnik Historii Zydów 198 (2001), pp. 194-209 ;
      • John Freely, The Lost Messiah : In Search of Sabbatai Sevi (2001) ;
      • Rachel Elior, ed., The Sabbatian Movement and Its Aftermath: Messianism, Sabbatianism and Frankism, 2 vols (Jerusalem: Institute for Jewish Studies, 2001) ; 
        • included: Michał Galas, Sabbatianism in the Seventeenth Century Polish-Lithuanian Commonwealth: A Review of the Sources, vol. 2, Pp. 51-63 ;
      • Rachel Elior, Jacob Frank and his book The Sayings of the Lord: Religious Anarchism as a Restoration of Myth and Metaphor (hebr.), Jerusalem Studies in Jewish Thought 17 (2001), vol. 2, pp. 471-549 ; 
      • Aleksander Kraushaar, Jacob Frank: The End to the Sabbatian Heresy, ed. and eng. trans. by Herbert Levy (Lanham, Md., 2001) ; 
      • Bram Mertens, Das Denken Der Lehre: Walter Benjamin, Franz Joseph Molitor And The Jewish Tradition (2001) ;
      • Leyb Ben Oyzer, La beauté du Diable. Portrait de Sabbataï Zevi, Présenté, annoté et traduit du yiddish amstellodamois du XVIIIe siècle par Nathan Weinstock, Honoré Champion, coll. « Bibliothèque d'Études juives », N°45 (Paris, 2001), 280 p. ; note de lecture
      • Matt Goldish, R.H. Popkin (Eds.), Millenarianism and Messianism in Early Modern European Culture: Volume I, Jewish Messanism in the Early Modern World (2001) ; lien 
      • Stefan Schreiner, "Der Messias kommt zuerst nach Polen“ Jakob Franks Idee von Polen als gelobtem Land und ihre Vorgeschichte, Judaica, 57/4, (2001), pp. 242-268 ; 
      • Elisheva Carlebach, "Jews, Christians, and the endtime in early modern Germany", in: Jewish History 14: 331–344, (2000) ; “The Last Deception: Failed Messiahs and Jewish Conversion in Early Modern German Lands in Matt D. Goldish et al. (eds.), Millenarianism and Messianism in Early Modern European Culture, vol. 1: Jewish Messianism in the Early Modern World (Dordrecht: Kluwer, 2001), pp. 125-138 ; Divided Souls: Converts from Judaism in Germany, 1500-1750, Yale University Press, (2001) ;
      • Abraham Miguel Cardozo, Selected writings, Tr. David J. Halperin, Paulist Press (2001) ;
      • Nathan Wachtel, La Foi du souvenir. Labyrinthes marranes, éd. Seuil, coll. La Librairie du XXIe siècle (12/09/2001) ;
      • David Biale, "Shabbtai Zvi and the seductions of Jewish orientalism", Jerusalem Studies in Jewish Thought (2001) ; 
      • David BialeGershom Scholem : cabale et contre-histoire, Editions de l’éclat, (2001) ;
      • Plusieurs articles publiés dans Acta Judaica Slovaca, Volumes 7 à 10, Edícia Judaica Slovaca, (2001) ;
      • Ahmet Almaz, Tarihin esrarengiz bir sahifesi: "Dönmeler" ve "Dönmelerin hakikati" (2002) ; 
      • Dominique BourelGabriel Gideon, Hillel Motzkin, Les voyages de l'intelligence: passages des idées et des hommes : Europe, Palestine, IsraëlCNRS Editions, (2002) ; 
      • Reuven Alpert, Caught in the crack. Encounters with the Jewish Muslims of Turkey : a spiritual travelogueWandering soul press, (2002) ; 
      • Ezer Kahanoff, On Marranos and Sabbateans: a Reexamination of Charismatic Religiosity - Its Roots, Its Place and Its Significance in the Life of the Western Sephardi Diaspora, כתב עת לעיון ומחקר, vol.8, pp. 107-140 (2002) ;
      • Jewish Religious Life, 1500-1900, Polin: Studies in Polish Jewry, Volume 15, Ed. Antony Polonsky (2002) ;
      • Orly Halpern, In search of followers of the false messiah, Haaretz (2002) ;
      • Leyla Neyzi, Remembering to Forget: Sabbateanism, National Identity, and Subjectivity in Turkey, Comparative Studies in Society and History, Vol. 44, No. 1, Pp. 137-158  (Jan. 2002) ;
      • [אלי שי.] Eli Shai [משיח של גילוי עריות], Mašiyaḥ šel giylwy ʿaraywt- hiysṭwryah ḥadašah wbiltiy mṣwnzeret šel hayswd hamiyniy bamiysṭiyqah hamšiyḥiyt hayhwdiyt, Éd. Tel Aviv: Miskal-Yedioth Ahronoth Books and Chemed Books / Tel-ʾAbiyb: Ydiyʿwt ʾaḥarwnwt : Siprey ḥemed (2002). The reverse side of the title page shall be marked : "Messiah of incest : new and uncensored history of the sexual element in Jewish mystical messianism". See the comments of this book published by the newspapers HaaretzHofeshnana10 and by the scholar Melila Hellner-Eshed [מלילה הלנר-אשד]. This book uses several narrative styles: journalism, academic research, and literature ; 
      • Michał Galas, The Influence of Frankism on Polish Culture, Polin. Studies in Polish Jewry, vol. 15 (2002) ;
      • Pawel Maciejko, The Development of the religious Teachings of Yakov Frank, dissertation (2003) ;
      • Florence Heymann, Le Crépuscule des lieux: Identités juives de CzermowitzStock, (29 janv. 2003) ;
      • فرحات، أميرة الشيخ رضا [Amåirah al-Shaykh Riòdåa Faròhåat], المختار من عيون المعارف والأخبار, vol. 10, دار الكتب العلمية، ; 2003 
      • Pawel Maciejko, The Frankist Movement in Poland, the Czech Lands, and Germany, 1755–1816 (New York: Oxford University Press, 2003) ;
      • Daniel AbramsAvraham Elqayam, Kabbalah: Journal for the Study of Jewish Mystical TextsVolume 9Cherub Press, (2003) ;
      • Harris Lenowitz, "Leaving Turkey: the Dönmeh comes to Poland", Kabbalah, 8 (2003), pp. 65-113 ;
      • Ingrid Maier, W. Pilger, Polnische Fabelzeitung über Sabbatai Zwi, übersetzt für den russischen Zaren (1666)Zeitschrift für Slavische Philologie 62, no. 1 (2003), pp. 1–39 ;  
      • Barry Chamish, Shabtai Tzvi: Labor Zionism and the HolocaustModiin House, (2004) ;

      • Ali Coşkun, Mehdilik fenomeni: Osmanlı dönemi dini kurtuluş hareketleri üzerine bir din bilimi araştırması, İz Yayıncılık, (2004) ; 
      • Daniel Lindenberg, Destins marranes: l'identité juive en questionHachette littératures, (2004) ; 
      • Pawel Maciejko, Gershom Scholem’s dialectic of Jewish history: the case of SabbatianismJournal of Modern Jewish Studies 3,2 (2004) 207-220 ;
      • Ronald Florence, Blood Libel: The Damascus Affair of 1840University of Wisconsin Press, (2004) ; 
      • Maria JanionClaudia Snochowska-GonzalezKazimiera Szczuka, Inny, inna, inne: o inności w kulturzeInstytut Badań Literackich PAN, Wydawn, (2004) ;
      • Klaus Davidowicz, Zwischen Tradition und Häresie, Jakob Franks Leben und Lehren, Böhlau Verlag, (Wien, 2004) ; 
      • Frankisme, Lectures Françaises - Revue de la politique française, 47ème année, N° 561,  Ed. Diffusion de la Pensée Française (Janv. 2004), section Contre-Encyclopédie, pages centrales I-VII ; 
      • Christoph Schulte, Freiheit für die Juden, Die Zeit (2004) ;
      • Rifat N. Bali, A Scapegoat for All Seasons: The Doenmes or Crypto-Jews of Turkey (Istanbul, 2004) ; 
      • David Katz, A CASE STUDY IN THE FORMATION OF A SUPER–RABBI: THE EARLY YEARS OF RABBI EZEKIEL LANDAU, 1713-1754 (2004) ;
      • Matt Goldish, The Sabbatean ProphetsHarvard University Press, (2004) ;
      • Gershon Hundert, Jews in Poland-Lithuania in the Eighteenth Century (Berkeley, 2004) ;
      • Louis de Maistre, L'Énigme René Guénon et les “Supérieurs Inconnus" - Contribution à l'étude de l'histoire mondiale “souterraine” (2004), chap. 3 ;
      • Marsha Keith Schuchard, Blake and the jewish swedenborgians, in: Sheila Spector, The Jews and British RomanticismVol. 2 (2005) ;
      • Chiara Ombretta Tommasi, Orgy: Orgy in Medieval and Modern Europe, Encyclopedia of Religion (2005) ;
      • Daniel Tollet, La conversion et le politique à l'époque moderne, Presses Paris Sorbonne, (2005) ;
      • Zdzisław Budzyński, Kresy południowo-wschodnie w drugiej połowie XVIII wieku: Studia z dziejów społecznychWydawn.Uniwersytetu Rzeszowskiego, (2005) ;
      • S. Toktas, Citizenship and Minorities: A Historical Overview of Turkey’s Jewish Minority, Journal of Historical Sociology, Vol. 18, No. 4 (December 2005) ;
      • Robert S. Wistrich, The Jews of Vienna in the Age of Franz Joseph (2006) ;
      • Alexandre Douguine, Le prophète de l'eurasismeAvatar Editions, (2006) ;
      • Ada Rapoport-AlbertRuth Peeters, De moeder van God: de vrouwelijke Messias in de joodse mystiek van de achttiende eeuwAmsterdam University Press, (2006) ; 
      • Lionel Ifrah, Sion et Albion : Juifs et puritains attendent le Messie (Paris, 2006) ; note de lecture
      • Chanita GoodblattHoward Theodore Kreisel, Tradition, Heterodoxy, and Religious Culture: Judaism and Christianity in the Early Modern PeriodBen-Gurion University of the Negev, (2006) ;
      • Hervé Ryssen, Psychanalyse du judaïsme, Baskerville (2006). See in particular Pp. 158-166 ;
      • Aubrey Ross, The Messiah of Turkey, ISBN-13: 978-0955240454 (2006) ;
      • Sid Zalman Leiman, Simon Schwarzfuchs, New evidence on the Emden-Eibeschuetz controversy : the amulets from Metz (2006) ;
      • Carsten L. Wilke, Le «Messie mystique» et la Bourse d’Amsterdam, le 3 mai 1666, SEFARAD, vol. 67:1, Pp. 191-211 (enero-junio 2007) ;
      • David J. Halperin, Sabbatai Zevi: Testimonies to a Fallen Messiah Littman Library of Jewish Civilization, (Oxford, 2007) ;
      • Daniel Tollet, La connaissance du judaïsme en Pologne dans l’œuvre de Gaudencjusz Pikulski « La méchanceté des Juifs » (Lwow 1760), in: M. G. Bartolini, G. B. Bercoff (Eds.), Kiev e Leopoli: il « testo » culturale, Bibliotheca di Studi slavistici, vol. 4, Pp. 37-46 (Firenze University Press, 2007) ;
      • Des faux Juifs contre Israël, republié par alterinfo.net (12/05/2007) ;
      • Jonatan Meir, Noam Zadoff, ‘The Possibility of Frankist Traces in the Teachings of Rabbi Nachman of Bratslav’, Gershom Scholem (1897-1982): In Memoriam [Jerusalem Studies in Jewish Thought, XX], ed. Joseph Dan, Jerusalem: The Hebrew University of Jerusalem, 2007, 1, pp. 385-413 (Hebrew) ;
      • Pierre GiselLucie Kaennel, Réceptions de la cabale (2007) ;
      • C. Sisman, The History of Naming the Ottoman/Turkish Sabbateans, in: R. G. Ousterhout, ed., Studies on Istanbul and Beyond. The Freely Papers, Vol. 1, Pennsylvania: Joukowsky Family Foundation (2007) ;
      • Ahmet Almaz, ‎Pelin Batu, Geçmişten günümüze Yahudilik tarihi (2007) ;
      • Albert Frank-Duquesne, "L’éternelle actualité du problème juif", in: Le Problème juif et autres textes, Éditions de Sombreval, (2008) ;
      • Laurent-Olivier Mallet, La Turquie, les turcs et les juifs: histoire, représentations, discours et stratégies, Isis (2008) ;
      • Wolfgang Kaiser, L'Europe en conflits: les affrontements religieux et la genèse de l'Europe moderne, vers 1500-vers 1650Presses universitaires de Rennes, (2008) ;
      • Ingrid Maier, Acht anonyme deutsche und polnische 'Sabethai Sebi'-Drucke aus dem Jahre 1666. Auf der Spur nach dem DruckerGutenberg-Jahrbuch (2008), pp. 141–160 ; 
      • Louise Hecht, Ein jüdischer Aufklärer in Böhmen: der Pädagoge und Reformer Peter Beer, Böhlau Verlag (Köln Weimar, 2008) ; 
      • Rıfat N. Bali, A scapegoat for all seasons: the Dönmes or Crypto-Jews of Turkey, Isis Press, (2008) ;
      • Sid Zalman Leiman, When a rabbi is accused of heresy : the stance of Rabbi Jacob Joshua Falk in the Emden-Eibeschuetz controversy, Rabbinic Culture and Its Critics (2008) ;
      • Sid Zalman Leiman, When a rabbi is accused of heresy : the stance of Gaon of Vilna in the Emden-Eibeschuetz controversy (2008) ;
      • Sid Zalman Leiman, When a Rabbi is Accused of Heresy : Rabbi Ezekiel Landau's Attitude Toward R. Jonathan Eibeschuetz in the Emden-Eibeschuetz Controversy (2008) ; first published in: From Ancient Israel to Modern Judaism, Intellect in Quest of Understanding: Essays in Honor of Marvin Fox, eds. J. Neusner, E. S. Frerichs, .N. M. Sarna, 3, Atlanta, Georgia (1989), pp. 179-194 ;
      • Marc David Baer, The Dönme : Jewish converts, Muslim revolutionaries, and secular Turks (Stanford University Press, 2009) ;
      • Dan Yardeni, Jewish History / Waiting for the Messiah, Haaretz (7 May 2009) ;
      • "Jacob Frank ou la tentation diabolique", L'Arche, Num. 614 à 619, (2009), pp. 74-80 ;
      • Gershon David Hundert, ‘The Introduction to Divre Binah by Dov Ber of Bolechów: An Unexamined Source for the History of Jews in the Lwów Region in the Second Half of the Eighteenth Century’, AJS Review 33 (2009), pp. 225- 269 ;
      • Jonatan Meir, New Discoveries Concerning R. Judah Leib Ashlag’, Kabbalah: Journal for the Study of Jewish Mystical Texts 19 (2009), pp. 345-368, in Hebrew ;
      • Ingrid Maier, Daniel C. Waugh, The Blowing of the Messiah's Trumpet': Reports about Sabbatai Sevi and Jewish Unrest in 1665-1667, in: Brendan Dooley (ed.), The Dissemination of News and the Emergence of Contemporarity in Early Modern Europe. (Farnham, 2010), pp. 137–152 ; 
      • Ahmet Almaz, Selanik'ten ne çıkar, KaraKutu (2009) ; Shekhina: ilahi gücün tecellisi : Sabetaycıların 400 yıldır gizlenen arşivinden 1, Postiga (2010) ;
      • G. H. Eliason, The Generations of AntiChrist: An Argument for the Sake of Heaven (2010) ; 
      • Benjamin Lazier, God Interrupted: Heresy and the European Imagination between the World Wars, (2010) ;
      • Shmuel Feiner, The Origins of Jewish Secularization in Eighteenth-Century Europe (2011). La première édition fut en hébreu : Shorshei hahilun (2010) ;
      • Pawel Maciejko, Sabbatian Charlatans: the first Jewish cosmopolitans, European Review of History, Vol. 17, No. 3, Pp. 361–378 (June 2010)
      • Jacob Barnai, “Shabbetay Ṣevi”, in: Encyclopedia of Jews in the Islamic World, Executive Ed. Norman A. Stillman (First published online: 2010) ;
      • Pawel Maciejko, The Mixed Multitude - Jacob Frank and the Frankist Movement, 1755–1816 (2011). Cet auteur a également rédigé les articles sur le Frankisme et sur la famille Dobruschka-Schönfeld dans l'Encyclopédie Yivo ;
      • Wayne Madsen, The Dönmeh: The Middle East’s Most Whispered Secret [Part IPart II] (2011). Traduction en français ;
      • Holy dissent : Jewish and Christian mystics in Eastern EuropeGlenn Dynner, ed. (Wayne State University Press, Detroit, 2011) ;
      • Michaël Freund, The emergence of Turkeys hidden JewsThe Jerusalem Post (2011) ;
      • Moshe Idel, Saturn's Jews: On the Witches' Sabbat and Sabbateanism, The Robert and Arlene Kogod Library of Judaic Studies (2011) ;
      • Marsha Keith Schuchard, Emanuel Swedenborg, Secret Agent on Earth and in Heaven: Jacobites, Jews, and Freemasons in Early Modern Sweden (2011) ; 
      • Jonatan Meir, ‘Phillip Berg and the Kabbalah Centre’, book review of [Jody Myers, Kabbalah and the Spiritual Quest: The Kabbalah Centre in America, Westport, Connecticut, London: Praeger Publishers, 2007], Daat 70 (2011), pp. 159-162 (Hebrew) ;
      • Pawel Maciejko, "The peril of heresy, the birth of a new faith: the quest for a common jewish-christian front against Frankism", in: Holy Dissent: Jewish and Christian Mysticism in Eastern Europe, ed. Glenn Dynner (Detroit: Wayne State University Press, 2011), 223-49 ;
      • Matt Goldish, “Jacob Frank’s Innovations in Messianic Leadership” in Roberta Ascarelli and Klaus Davidowicz, eds., Along the Road to Esau: Studies on Jakob Frank and Frankism (Rome: Bibliotheca Aretina, 2011), pp. 11-28 ;
      • Yirmiyahu Yovel, L'Aventure marrane - Judaïsme et modernité (2011 pour l'édition en français) ;
      • Jonatan Meir, ‘Jacob Frank: The Wondrous Charlatan’, Tarbiz 80 (2012), pp. 463-474, in Hebrew ; book review of  Pawel Maciejko, The Mixed Multitude (2011) ;
      • Jonatan Meir, The Kabbalah in America: The Unpublished Manuscripts of Levi I. Krakovsky’. Kabbalah: Journal for the Study of Jewish Mystical Texts 24 (2011), pp. 171-208, in Hebrew ;
      • Jérôme Rousse-Lacordaire, "La cabale au service du christianisme au XIXe siècle - Le chevalier Drach et le Père Perrone", Revue des sciences philosophiques et théologiques (2012)/4, tome 96, pp. 703-749 ;
      • Зиновий Зиник, Ермолка под тюрбаном, Вокруг света, (04/2012) ;
      • Reuven Firestone, Holy War in Judaism: The Fall and Rise of a Controversial IdeaOxford University Press, (2 juil. 2012) ;
      • Dušan Uhlíř, Příchod samozvaného mesiáše, Tajemství české minulosti, (2012), čís. 16, pp. 100-103 ; Konec starých časů, Tajemství české minulosti, (2012), čís. 16, pp. 104-106 ;
      • Idel, Moshe, ‘Messianic Scholars: On Early Israeli Scholarship, Politics and Messianism’, Modern Judaism 32 (2012), pp. 24-25 ;

      On the means used by Christianophobia


      You can then consult, from this point of view of the history of religions, the books and articles listed in the reference [vii B] of this other article of 2014, and whose related facts must be measured against the influence of Frankism - Sabbateanism. These books cover the relationship between secret societies, haute finance and the history of the West and the Middle East, and detail the different facets of the means of the present christianophobia.

      Afterword


      "There is certainly much truth in what is exposed in it about two "Internationals" [organisations], one revolutionary and the other financial, which are probably much less opposed than the superficial observer might really believe; but is all this, which is part of a much larger whole, really under the direction of the Jews (one should rather say of some Jews), or is it not actually used by "something" that exceeds them? Moreover, we think there would be a very curious study to make of the reasons why the Jew, when he is unfaithful to his tradition, becomes more easily than another the instrument of the "influences" that govern the modern deviation; this would be, in a way, the other side of the "mission of the Jews", and this could perhaps lead quite far…"
      (René Guénon, Études sur la Franc-Maçonnerie et le Compagnonnage, tome 1, éd. Éditions Traditionnelles, (1971), pp. 111)


      "3 Know that in the last days there will be difficult times, for men will be selfish, friends of money, braggers, proud, blasphemers, rebels against their parents, ungrateful, ungodly, insensitive, implacable, slanderous, violent, cruel, enemies of good, traitors, carried away, blinded by pride, friends of pleasure rather than God. They will have the appearance of piety but will deny what makes it strong. Get away from these people. Some of them break into houses and take in their nets gullible women, full of sin, carried away by all kinds of desires, who are always learning but can never come to the knowledge of the truth. Just as Jannes and Jambres opposed Moses, so these men oppose the truth. They have perverted intelligence and are disqualified with regard to faith. But they will not go any further, for their madness will be obvious to all, as was that of these two men.[...]
      Moreover, all those who wish to live piety in Jesus Christ will be persecuted, while wicked and deceitful men will advance ever further into evil by misleading others and misleading themselves. As for you, stand firm in what you have learned and recognized as certain, knowing from whom you have learned it.

      4 [That's because] I beg you, before God and before [the Lord] Jesus Christ who must judge the living and the dead at the time of his coming and his kingdom: preach the word, insist on it at all times, whether favourable or not, refute, rebuke and encourage. Do all this with full patience and a full concern for education. Indeed, a time will come when men will not tolerate sound doctrine. On the contrary, having the itch to hear pleasant things, they will give themselves a host of teachers according to their own desires.
      They will turn their ears away from the truth and turn to fables.
      But you, be sober in everything, bear the sufferings, accomplish the task of an evangelist, fulfill your ministry well."
      (Deuxième épître de Saint Paul Apôtre à Timothée, 3:1-9, 3:12-14 et 4:1-5)

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        Read the updated bibliography.

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