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Not to be confused with Francoism.
For the ideology of the followers of the Croatian politician Josip Frank, see Frankism (Croatia).
The bust of a man with a hat and an ermine cloak.
Jacob Frank, 1895 depiction

Frankism is a Sabbatean religious movement of the 18th and 19th centuries,[1] created in Podolia, named after its founder, Jacob Frank. Frank completely rejected Jewish norms, preaching to his followers that they were obligated to transgress moral boundaries. At its height it claimed perhaps 50,000 followers, primarily Jews living in Poland, as well as in Central and Eastern Europe.[1][2][3]

Description

Frankism believes in Sabbatai Zevi, undeniably the most famous of all false messiahs in Jewish history. He believed in transgressing Jewish commandements in order to elevate the "divine sparks" confined in them, actually performing actions that violated traditional Jewish taboos himself, such as eating foods that were forbidden by kashrut, the Jewish dietary laws, practicing ritual incest,[4] and celebrating prescribed fast days as feast days,[5] eventually converting to Islam.[3] Especially after Zevi's death, a number of branches of Sabbateanism evolved that disagreed among themselves over which aspects of traditional Judaism should be preserved and which should be discarded.[6]

Jacob Frank claimed to be a reincarnation of Sabbatai Zevi, following his practice of transgressing sins, even taking it further. Father-daughter incest was commonly practised by his followers,[7] and orgies featured prominently in ritual.[2][3][8]

Frank claimed that "all laws and teachings will fall",[9] and following antinomianism, asserted, that the most important obligation of man was the transgression of every boundary.[8]

Organization

The Sabbatian leader Jacob Frank stood at the lead of Frankism.

All of his followers were members of a company for the purpose of building a Frankist army, which would later secure Frank's rule and the Frankist country. There were four company locations around Frank himself: in Ivanie, Częstochowa, Brno and Offenbach am Main.[10] They had to wear plate armor, shields and helmets and train hard.[11] For Frank, his followers were soldiers who simply had to keep quiet and obey his orders.

His teachings were not intended for the ears of all Frankists, but only for his personally selected, small circle of so-called "Brothers and Sisters",[12] of whom he demanded blind obedience.[13] Frank tried to maintain absolute control over at least this circle, taking advantage of their tendency to believe in demons and magic. Within the circle of Brothers and Sisters, Jacob Frank only spoke directly to an audience which consisted exclusively of Brothers (nothing could be done with women alone, since women had brought death into the world.[14])

The Frankist Doctrine

The "Words of the Lord" as a basis

The most important Frankist text is the Księga Słów Pańskich (Book of the Words of the Lord) in extremely simple, almost folk language with short sayings (up to less than ten words), interpretations and parables, visions and dreams; longer speculations about the elements of the doctrine; various episodes from Frank's life, the Frankist "company" and contemporary rulers; or fairy-tale stories up to 1100 words long. To support them, there are mainly quotations from the Torah and the Zohar as well as popular stories from the surrounding culture, which were quoted verbatim or paraphrased, or adapted to his own doctrine.[15]

At the beginning and end of the Frankist law there is a vision:

§ 1 Frank's vision of his calling § 2192 Frank's will to his "company"

In between lies the extensive collection, which had slowly developed out of numerous meetings over the years. The words of the Lord belong to Jewish literature, although their content rejects Jewish tradition and its teachings. Biblical figures such as Jacob, Esau and Esther are the foundations of his teaching.[16]

Frank's "Brothers" compiled the words of the Lord from 1755 to 1791 in the form of a Zbiór (collection), which is why the original Polish title Księga (book) is somewhat confusing and is only used once in the collection itself in § 2192.[17] It was written down starting around 1773 and distributed exclusively in handwritten form to his widely scattered followers.[18] The last known, complete manuscript (§§ 1–2192 Words of the Lord) was destroyed, along with numerous other Frankist sources, during the destruction of Warsaw in World War II. Until recently, all researchers of Frankism have therefore relied on the source material of the extensive biography of the historian Aleksander Kraushar, which is the most important study of Frankism from the pre-war period.[19]

The "V" doctrine in Frankism

The actual guide in Frankism is the Virgin, the incarnation of the Shechinah and the female Messiah. Frankists are supposed to follow her bravely like soldiers through all horrors. The patriarchs and Moses had already tried to follow the path, but they - like Shabbtai Zvi - failed. This path is symbolized by the letter "V", which also represents Jacob's ladder. First you have to climb down into the abyss in order to reach the deepest humiliation and then climb back up to "life". Frank wants to lead his followers to "life" through Frankism.

But he - the third messianic incarnation of the Sephira Tiferet after Shabbtai Zvi and Baruchia Russo, and also the reborn forefather Jacob - is only a helper. He proclaims that the Frankists' descent down the "V" ladder into the deepest humiliation is reflected in societies hatred of them, and its exclusion of Frankists, resulting out of Frankisms consistent implementation of the idea that all laws and teachings of the world are only laws of the "Three Evil World Rulers", and which therefore do not need to be observed; in the best case to only be kept in pretence. That religions and teachings of the world can be worn like an empty shell and then be discarded again at whim, because the true Torah is yet to be revealed.[20]The Mosaic Law with its Ten Commandments should also be despised, as it is part of the old Torah. The contempt for all teaching of the world, culminates in a statement by Frank to his close circle of his so-called "brothers and sisters", which is in fact a mythical plea for total assimilation: one should adapt to the respective religion or language depending on the country.[21] A frightening plea for a masked assimilation can also be found here:

"Solomon was wise, wiser than all the peoples. He mixed with the nations, took the daughters of kings as his wives, but he did not get anything out of it. He could mix with the nations because he was a king. But here the whole world knows that I am descendant from Jews, that I am newly baptized and poor. But I have hope that I will mix with their society this winter, and they themselves will call me. I can tell you: whoever does not mix with the nations, all his work is in vain!” - Jakob Frank: Words of the Lord, Kraushar § 1013, Volume 1, p. 425

Frank was not interested in the acculturation of the Jews; rather he aimed for their purposeful integration into society in order to ultimately overthrow it.[22] It is assumed that the enemies of the Jews in the 18th century were not familiar with Frank's secret sectarian canon, as it would certainly have made the already hotly contested Jewish emancipation considerably more difficult.[22]

The Virgin

The Frankist Virgin.Eve Frank (1774)

The center of Frankism was a new design of the Kabbalistic Shechina. However, the term Shechina was forbidden in Frankism, because Jacob Frank called her a virgin. Since the term Shechina is a highly kabbalistic term, most people weren't really sure what to do with it. Klaus Davidowicz assumes that Shechina was an old name for God that referred to the indwelling or presence of God in a certain place.[23]

In the Kabbalistic writings, the Shechina was given special attention from the very beginning.[24] Using the symbolism and descriptions from the Book of Wisdom and the rabbinical literature on the Shechina, it is already introduced in the Bahir as a female principle within the divine world of the Sefirot.[25] Most of the time this meant a status that usually precedes the sexual union. Since the fusion of male and female principles is mentioned in the Book of Bahir but not described, other Kabbalistic schools such as the Zohar were needed, which expanded the "GOLD" symbolism of the Bahir.[26] The Shechina not only acts as a medium through which the Kabbalist enters the divine world,[27] it acts as a passive female element that is only determined by the influence of the other Sephiroth, since it is dark like a moon and is only illuminated by the light of the others. This puts it in danger of being filled with the forces of the "other side". But the forces streaming into it are formless. It is only through the Shechina acting as a formative force, that things receive their appearance.

The Shechina is described in the Zohar in a flood of poetic imagery, heaviely laced with wordplay; e.g. compared to a lily (shoshana), since she changes her colors (ishtaniat) and varies (schaniat). Before the union, she is green like the leaves of a rose, afterwards she is red.[28] The colors green and red also play a major role in Frankism. The Shechina also stands for the tree of knowledge. Thus it changes its colors while alternating between good and evil.[29] The desired Holy Marriage,[30] described in the Zohar using sexual parables, is the union of the Kabbalistic Yesod (Sefira) with the Shechina. Frank as the incarnated Jacob and leader of the Shechina is the continuation of an idea that can already be found in the Spanish Kabbalist Josef Gikatilla.[31][32] According to Frank's teachings, all of the important forefathers – Abraham, Isaac, Jacob and Moses – strove towards the "virgin", who, however, manifested herself in different persons (e.g. Rachel), and failed.[33] Moses' liberation from Egypt could not have been complete either, since the foundation of salvation is the virgin.[34]

But now, the true Virgin had arrived, now, there would be a female Messiah visible to all people, his daughter Eve Frank.[35] In a teaching, Frank clearly identifies himself with the traditional Messiah ben Joseph,[36] who will have a great messianic impact but perish in the fight against the end-time enemies. Just as he precedes the Messiah ben David, Frank prepares the way for the "Virgin" (his daughter Eva Frank).

Frankism characterizes the "Virgin" using elements of the Queen Esther stories,[37] and is strongly influenced by the Marian cult surrounding the Black Madonna of Częstochowa. The Black Madonna would lead them to the Frankist "Virgin" (Shechina), he claimed, and therefore sees baptism as a necessary step here. Following the Bahir and the Zohar, where the Shechina is described being like a princess in a tower, Frank portrays an actual tower of the monastery.[38] While still exiled in the Częstochowa monastery, he had small portraits of his daughter Eva made in reference to the Marian veneration, which are now in the National Library of Israel. Eva as the embodiment of the Shechina, however, was an element that did not appear yet during Frank's lifetime. The Virgin was hidden from Frank and his task was to free her. The "Black Madonna" points to the true Virgin, who will be revealed preceding the final redemption.[39] Frank sees himself as the Virgin's guide, who - before her manifestation - is in a mysterious place[40] and was given only to him since the beginning of the world, so that he, as her father, would be her guardian.[41] As of then, the soul of the Shechina was still with Frank; his "brothers" were never worthy enough to see her themselves. They were supposed to support Frank in his efforts to find the "Virgin". Depending on the behaviour of the "company", the "Virgin" would behave positively or negatively towards them; a well-known idea from the Kabbalistic descriptions of the Shechina.[42] Jacob Frank repeatedly accused his followers of having fallen back into Judaism and thus preventing the liberation of the Shechina.[43] The only way to the "Virgin" is to adapt to the Polish environment.

The liberation of the Shechinah - the transfer of the Shechinah's soul from Jacob to Eva Frank - is also described in some longer fairy-tale-like narratives in the Words of the Lord, which are reminiscent of oriental models from 1001 Nights. They use traditional Kabbalistic terminology, whereby the motif of concealment and disguise as a gardener is an important moment in Frankism;[44] consequently, the garden stands for a symbolic setting of the world of the ten Sephiroth. The strengthening of the third Sephira Chochmah (also known as the upper Shechinah) also leads to the liberation of the lower Shechinah.[45] It is precisely in Frank's perception of the "Virgin" that one can see, despite Christian influences, how deeply his ideas are rooted in Kabbalah and other Jewish writings. From the Words of the Lord alone it is clear that the author or authors of those words by no means have been simple "Prostaks" (boorish people). Creating such a colorful picture of parables and allegories requires an excellent knowledge of Kabbalistic literature, far beyond simply picking up some sayings.[46]

Da'as, the mystical goal of Frankism

The last stage of the mystical path in Frankism is the stage of Da'as, cosmic cognizance.[47] In the Zohar as well as in Frankism, Da'as (also Da'at or Da'ath) is used to describe the mystical place where all ten Sephiroth are united. It is an apparent Sephira,[48] which cosmologically means that "concealed knowledge" that creates a harmonizing union between the two Sephiroth Chochmah (male principle) and Binah (female principle) and results out of the fusion of cosmic forces. On a physical level, "knowledge" means the sexual union of man and woman, which manifests itself in the union of Adam and Eve (Genesis 4:1). It is thus possible to reach Da'as through sexual intercourse.

Tree of Life (Sephiroth)

With the help of sexual rites, Jacob Frank wanted to reach Da'as on earth, which was the last step of his Jacob's ladder. A new name and a new soul were associated with it. This knowledge was a higher realization that would bring a deep insight into all things. It was enlightenment and fresh realization in one.

Frank emphasized that all the patriarchs and also Sabbatai Zevi could never enter the level of Da'as because they were not baptized. In order to be worthy of entering the Da'as, one must first reach the level of Esau, the acceptance of Catholicism.[49]

Frankism allowed all of its followers to take part in the mystical search for Da'as, but demanded blind obedience to its leader Jacob Frank,[50] combined with the complete abandonment of all laws and teachings, that, in any case, they only appeared to follow.[51] True to the motto: "The more blind and radical my obedience to my Lord, the more likely the possibility of reaching Da'as", after accepting Catholicism, the Frankists fought their battle to complete the personal path to Daat, which in the end was only possible for a few select "Brothers and Sisters".[52]

The triangle or "V" of the ladder refers to the Trinity, but at the same time to the earthly path of the Frankists: by getting rid of all laws and teachings they degraded themselves and incurred the contempt of society. The "V" is applied to Edom, Shechinah and Da'as; meaning: The Frankists should be baptized, in order to reach the cosmic Esau, or, at the tip of the "V", to the "virgin" (Shechinah), who will raise them up from the depths of the exile, leading them back up to Da'as.[53] The beginning of the entry into Da'as will be seen on earth when the Frankists are integrated into non-Jewish society and accepted by the international community. Then the mystical-cosmological path will continue.[54]

The Revisionists

Several authorities on Sabbateanism, such as Heinrich Graetz and Aleksander Kraushar [], were skeptical of the existence of a distinctive Frankist doctrine. According to Gershom Scholem, a 20th century authority on Sabbateanism and Kabbalah, Kraushar had described Frank's sayings as "grotesque, comical and incomprehensible." In his classic essay "Redemption Through Sin," Scholem argued a different position which placed Frankism as a later and more radical outgrowth of Sabbateanism.[6] In contrast, Jay Michaelson argues that Frankism was "an original theology that was innovative, if sinister" that was, in many respects, a departure from the earlier formulations of Sabbateanism. In traditional Sabbatean doctrine, Zevi (and often his followers) claimed to be able to liberate the sparks of holiness hidden within what seemed to be evil. According to Michaelson, Frank's theology asserted that the attempt to liberate the sparks of holiness was the problem, not the solution. Rather, Frank claimed that the "mixing" between holy and unholy was virtuous.[8] Netanel Lederberg claims that Frank had a Gnostic philosophy wherein there was a "true God" whose existence was hidden by a "false God." This "true God" could allegedly be revealed only through a total destruction of the social and religious structures created by the "false God," thus leading to a thorough antinomianism. For Frank, the very distinction between good and evil is a product of a world governed by the "false God." Lederberg compares Frank's position to that of Friedrich Nietzsche.[55]

After Jacob Frank

After Jacob Frank's death in 1791, his daughter Eve, who had been declared in 1770 to be the incarnation of the Shekhinah, the dwelling of the divine presence, continued to lead the movement with her brothers.

See also

References

  1. ^ a b "Frankism". The YIVO Encyclopedia of Jews in Eastern Europe.
  2. ^ a b Michaelson, Jay. "Heretic of the Month: Jacob Frank". American Jewish Life Magazine. No. March / April 2007. Atlanta: GENCO Media. Archived from the original on 2016-10-12.
  3. ^ a b c "Jacob Frank". britannica.com. Retrieved 24 October 2010.
  4. ^ "Shabbetai Tzevi | Jewish Messiah, 17th Century Mysticism | Britannica". www.britannica.com. 2024-07-19. Retrieved 2024-07-21.
  5. ^ "Sabbatai Zevi". Jewish Encyclopedia.
  6. ^ a b Scholem, Gershom. "Redemption Through Sin". The Messianic Idea in Judaism and Other Essays. pp. 78–141. Archived from the original on 2013-11-02. Retrieved 2017-09-09.
  7. ^ Baer, Marc David. "Women and the Messianic Heresy of Sabbatai Zevi 1666-1816 (review)". ResearchGate.
  8. ^ a b c Michaelson, Jay. "Jacob Frank". Learn Kabbalah. Archived from the original on 2017-07-04.
  9. ^ "The Collection of the Words of the Lord" by Jacob Frank, translated by Harris Lenowitz. Saying 103.
  10. ^ Klaus Samuel Davidowicz: Zwischen Prophetie und Häresie. Jakob Franks Leben und Lehren. Böhlau-Verlag 2004, S. 99
  11. ^ Worte des Herrn Kraushar §1543, Band II, S. 341
  12. ^ Klaus Samuel Davidowicz: Der Messias aus dem Ghetto. P. Langer Verlag 1998, S. 294
  13. ^ „Worte des Herrn“ Kraushar § 104, Band I, S. 381
  14. ^ „Worte des Herrn“ Ms Krakau 6969, Zbiór… §560
  15. ^ Klaus Samuel Davidowicz: Der Messias aus dem Ghetto. Paul Lang-Verlag 1998, S. 294
  16. ^ Klaus Samuel Davidowicz: Der Messias aus dem Ghetto. Paul Lang-Verlag 1998, S. 294
  17. ^ Harris Lenowitz: An Introduction to the Sayings of Jacob Frank, in: Proceedings of the Eighth World Congress of Jewish Studies 1981, Division C Thought and Literature, Band 2 Jewish Thought, Kabbalah and Hasidism, Jerusalem 1982, S. 93–98
  18. ^ Klaus Samuel Davidowicz: Zwischen Prophetie und Häresie. Jakob Franks Leben und Lehren, Böhlau-Verlag 2004, S. 14
  19. ^ Kraushar, Aleksander: Jacob Frank, the End to the Sabbataian Heresy. Translated by Herbert Levy, Lanham-New York-Oxford 2001 / Das polnische Original: Kraushar, Aleksander: Frank i frankiśći polscy. 2 Bände. Kraków 1895 (enthält noch Anhänge mit zahlreichen Dokumenten)
  20. ^ Davidowicz, Klaus Samuel. Der Messias aus dem Ghetto. Paul Lang Verlag. p. 296.
  21. ^ Frank, Jacob. Worte des Herrn Kraushar §1110, volume II. pp. 304–305.
  22. ^ a b Klaus, Samuel Davidowicz (1998). Der Messias aus dem Ghetto. Paul Lang verlag. p. 310.
  23. ^ Davidowicz, Klaus Samuel. Jakob Frank, der Messias aus dem Ghetto. p. 331.
  24. ^ Scholem, Gershom (1977). Schechina: Das passiv-weibliche Moment in der Gottheit, in: ders., Zur mystischen Gestalt der Gottheit (Studien zu Grundbegriffen der Kabbala). Frankfurt a. Main. pp. 135–193.{{cite book}}: CS1 maint: location missing publisher (link)
  25. ^ as princess: Bahir § 36, S. 39 / as daughter: Bahir § 43, S. 44–45 / als bride: Bahir § 90, S. 97
  26. ^ § 36, p. 39
  27. ^ Zohar I 7b
  28. ^ Zohar I 221a
  29. ^ Zohar I 26a, Zohar II 98a
  30. ^ Heilige Hochzeit ist ein Begriff aus dem Zohar, der eine kabbalistisch-rituelle Wiedervereinigung der Sephira Jesod (u. a. männlicher Phallus, Zaddik) mit der Sephira Schechina (u. a. Königreich, Garten, Königin) im Rahmen einer Sabbatfeier meint, die auf irdischer Sphäre zum Daat führen sollte. Entstanden nach den Sitten der Dönme kam es dabei zum vorschriftsmäßig vollzogenen geschlechtlichen "Erkennen", was die Harmonie und Vereinigung der kosmischen Kräfte in der Welt der Sephira bewirkte. Dabei symbolisierte eine mit Thora-Ornamenten beschmückte, kaum bekleidete Frau in der Mitte des Raumes die Schechina, die danach strebte sich mit dem fleischgewordenen Jesod Jakob Frank zu vereinigen. Um sie herum wurde getanzt. Am Ende floss durch Jesod der göttliche Samen schefa in die Schechina hinein. Zum Begriff vgl. Klaus S. Davidowicz: Zwischen Prophetie und Häresie. Franks Leben und Lehren, Böhlau-Verlag 2004, S. 37 sowie Zohar I 21b-22a, 162a/b, II 128b-129a, 214b, III 5a/b, 21a, 26a, 247a-b, 296a/b
  31. ^ Gikatilla, Josef (1970). Shaare Orah [Gates of Light]. Vol. 1. Jerusalem: J.-Ben-Shlomo. p. 65.
  32. ^ Maier2, Johann (1995). Die Kabbalah [The Kabbalah] (in German). München. pp. 91–92.{{cite book}}: CS1 maint: location missing publisher (link) CS1 maint: numeric names: authors list (link)
  33. ^ Worte des Herrn. Ms Krakau 6969, Zbiór.., § 123
  34. ^ Worte des Herrn. Ms Krakau 6969, Zbiór..., § 725
  35. ^ Worte des Herrn. Ms Krakau 6969, Zbiór…, § 609
  36. ^ Sukka 52a
  37. ^ Worte des Herrn Kraushar § 2147, Band 2, S. 383
  38. ^ Worte des Herrn Kraushar § 996, Band 1, S. 424
  39. ^ Worte des Herrn Ms Krakau 6969, Zbiór…, § 778
  40. ^ Worte des Herrn Kraushar § 370, Band 1, S. 403
  41. ^ Worte des Herrn Kraushar § 629, Band 1, S. 412
  42. ^ During her father’s lifetime, Eva Frank held a special position within the “company”: as soon as she was old enough, she stood at her father Jakob Frank's side as a confidant and adjutant. Worte des Herrn Kraushar § 1155, Band 2, S. 310
  43. ^ Worte des Herrn Kraushar § 1286, Band 2, S. 328
  44. ^ Klaus Samuel Davidowicz: Jakob Frank, der Messias aus dem Ghetto, S. 339
  45. ^ Zohar I 25a
  46. ^ Davidowicz, Klaus: Jakob Frank, der Messias aus dem Ghetto. Peter Lang-Verlag 1998, S. 340
  47. ^ Worte des Herrn Kraushar § 516, Band 1, S. 407–408
  48. ^ Worte des Herrn Kraushar §1517, Band II, S. 339
  49. ^ Worte des Herrn Kraushar § 211, Band I, S. 391. Klaus Samuel Davidowicz: Jakob Frank, der Messias aus dem Ghetto. 1998, S. 343
  50. ^ Worte des Herrn Kraushar § 1760, Band II, S. 356
  51. ^ Worte des Herrn Kraushar § 746, Band I, S. 414
  52. ^ Worte des Herrn Kraushar § 1296, Band II, S. 328–329
  53. ^ Worte des Herrn Ms Krakau 6969, Zbiór… §542
  54. ^ Worte des Herrn Kraushar § 2091, Band II, S. 378
  55. ^ Lederberg, Netanel (2007). Sod HaDa'at: Rabbi Israel Ba'al Shem Tov, His Spiritual Character and Social Leadership. Jerusalem: Rubin Mass. ISBN 978-965-09-0206-3.

Bibliography

  • Frank, Yakov (1978). Sayings of Yakov Frank. Harris Lenowitz (trans.). Oakland, CA: Tzaddikim. ISBN 0-917246-05-5.
  • Maciejko, Pawel (2011). The Mixed Multitude:Jacob Frank and the Frankist Movement. Philadelphia: University of Pennsylvania Press. ISBN 978-0-8122-4315-4.
  • Maciejko, Pawel (2003). The Frankist Movement in Poland, the Czech Lands, and Germany (1755–1816). University of Oxford.
  • Maciejko, Pawel (2005). "Frankism" (PDF). The YIVO Encyclopedia of Jews in Eastern Europe. Yale University Press. Archived from the original (PDF) on 2006-10-03. Retrieved 2009-05-13.
  • Maciejko, Pawel (2005). "'Baruch Yavan and the Frankist movement : intercession in an age of upheaval", Jahrbuch des Simon-Dubnow-Instituts 4 (2005) pp. 333–354.
  • Maciejko, Pawel (2006). "'Christian elements in early Frankist doctrine", Gal-Ed 20 (2006) pp. 13–41.
  • Mandel, Arthur (1979). The Militant Messiah: The Story of Jacob Frank and the Frankists. Atlantic Highlands, NJ: Humanities Press. ISBN 0-391-00973-7.
  • Mieses, Mateusz (1938). Polacy–Chrześcijanie pochodzenia żydowskiego [Poles-Christians of Jewish origin] (in Polish). Warsaw: Wydawn.
  • Scholem, Gershom. "'Shabtai Zvi' and 'Jacob Frank and the Frankists'". Encyclopaedia Judaica (CD-ROM ed.). Archived from the original on 2009-01-16. Retrieved 2009-05-13.
  • Emeliantseva, Ekaterina, "Zwischen jüdischer Tradition und frankistischer Mystik. Zur Geschichte der Prager Frankistenfamilie Wehle: 1760–1800," Jewish History Quarterly/Kwartalnik Historii Żydów 4 (2001), pp. 549–565.
  • Emeliantseva Koller, Ekaterina, "Der fremde Nachbar: Warschauer Frankisten in der Pamphletliteratur des Vierjährigen Sejms: 1788–1792," in: A. Binnenkade, E. Emeliantseva, S. Pacholkiv (eds.), Vertraut und fremd zugleich. Jüdisch-christliche Nachbarschaften in Warschau – Lengnau – Lemberg (= Jüdische Moderne 8), Köln-Weimar: Böhlau 2009, pp. 21–94.
  • Emeliantseva Koller, Ekaterina, "Situative Religiosität – situative Identität: Neue Zugänge zur Geschichte des Frankismus in Prag (1750–1860)," in: P. Ernst, G. Lamprecht (eds.), Konzeptionen des Jüdischen – Kollektive Entwürfe im Wandel (= Schriften des Centrums für Jüdische Studien 11), Innsbruck 2009, pp. 38–62.
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