by Dan Yardeni

Three and a half centuries ago, a young, charismatic rabbi, Shabbetai Zvi, declared himself to be the Messiah and promised that the Jewish people would soon be redeemed and would return to Palestine, the ancestral Jewish homeland. Masses of Jews believed in him, and the events of that epoch, which are among the most turbulent in Jewish history, culminated in tragedy: In 1668, forced by the Ottoman sultan to choose between death and conversion to Islam, Shabbetai Zvi opted for the latter. Although most of his disciples abandoned him after his conversion, several thousand emulated their leader by outwardly accepting, though they continued to see themselves as Jews.

The historical and theological aspects of this episode in Jewish history have been extensively discussed by Jewish and non-Jewish scholars, including Gershom Scholem. However, little is known about the present-day descendants of the Sabbateans.

During my last visit to Istanbul, I met Rifat Bali, the author of “A Scapegoat for All Seasons,” through a mutual friend. A distinguished scholar who has written articles and books about Jewish life in the Ottoman Empire, Bali leans more toward documentation than analysis in his historical studies. In the book’s 400 pages, he cites hundreds of historical documents depicting the past and present vicissitudes of the Sabbateans’ descendants, who in Turkey are called the Doenmeh.

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Salih Niyazi Dedebaba and his dervishes

“[The Bektashi] are even said to be affiliated to some of the French Masonic Lodges. One thing is certain; the order now consists almost exclusively of gentlemen of education, belonging to the Liberal, or Young Turk party.”

- Richard Davey, The Sultan and His Subjects [1897] (Gorgias Press LLC, 2001), p. 65.

I’m not that familiar with the Bektashi Order, but it turns out that this politico-mystical secret society - directly or indirectly - was the inspiration behind the Ancient Arabic Order of Nobles of the Mystic Shrine.

Freemasons Dr. Walter M. Fleming, 33°, and William J. Florence, 32°, founded the Shriners in 1870. And in recounting the origins of their Order, Florence and Fleming corroborate the above statement by Richard Davey.

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By Orly Halpern

'Shabbatai Tzvi enthroned,' Amsterdam, 1666

Aubrey Ross is an unusual man with an unusual pastime. He’s looking for Jewish Muslims. In Turkey. With the help of the Internet. And he’s convinced he has found some.

In a book entitled “The Messiah of Turkey,” due to be published this winter by Frank Cass Publishers in Great Britain, Ross reveals that there are a number of key figures in the present government of Turkey who are Sabbateans - i.e., followers of Shabbtai Tzvi, a Jew who, in the 17th century, claimed he was the messiah, God of Israel, and later converted to Islam.

Ross, an Orthodox Jew from London who has lectured on mysticism at Hebrew University in Jerusalem - but has university degrees in economics and the history of political thought, and is an adviser on pensions at the National Health Service in Great Britain - became intrigued by the subject when he was reading the chapter about false messiahs in Gershom Scholem’s “Major Trends in Jewish Mysticism.”

“I was fascinated by a short sentence that said `many of them were still around in 1970,’” he says.

Shabbtai Zvi was born in Izmir, Turkey in 1625 and became a Muslim in the 1660s, Ross explains, when he was challenged by the sultan of Turkey for declaring that his mission as messiah was to take back the land of Israel, then under Ottoman rule. The sultan offered him three alternatives: make a miracle and become the true messiah of the Jews; be killed; or become a Muslim. Shabbtai Tzvi chose the latter.

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Jewish Political Studies Review 19:1-2 (Spring 2007)

by Jacob M. Landau

The dönmes (converts) are a community descended from the disciples and adherents of Sabbatai Tsevi, who abandoned Judaism and adopted Islam in the late seventeenth century.  Wary of their Muslim neighbors, they kept to themselves, maintaining strict secrecy in all their religious practices and general behavior. Our knowledge of the dönmes is therefore rather limited.

The main dönme center was in Salonica, where they had a real impact on social and economic life until 1924, when, as a result of the population transfer, the dönmes moved to Turkey, chiefly to Istanbul and Izmir. This migration caused their communal institutions to break down, and growing assimilation into the Muslim Turkish environment (including intermarriages) diminished the dönme population considerably. The hostility of sections of Turkish ultranationalists and extreme Islamists also affected the community.

Dönme (convert; also apostate, a pejorative term) was the common appellation used by Muslim Turks to designate the Jewish adherents of Sabbatai Tsevi who embraced Islam in the last third of the seventeenth century, imitating their prophet’s conversion in Istanbul in 1666, and their descendants.[1] The dönmes themselves preferred to be called ma’mīnīm (”believers” in Hebrew), indicating the conviction that they had inaugurated a new sect within Judaism that reinterpreted messianic Judaism, at the same time insisting on strictly Muslim behavior in public.

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Text and photographs by Albena Shkodrova

Neither Muslims nor Jews, but rather a bit of both, Thessaloniki’s Dönmeh were the most influential group in the city over a period of almost 400 years. The rumours that the founder of modern Turkey, Kemal Atatürk, was one of them remain unconfirmed. But spending a few days in present-day Thessaloniki makes one wonder whether the city has really managed to rid itself of the influence of the eclectic, and often purely extravagant, tastes of the now extinct sect.

East of the park behind the White Tower, Thessaloniki’s colourless, new residential blocks surround the streets, blocking the way of the fresh sea breeze.

Barber shops, pastry shops, garages and stores string by in their usual rhythm. Women hang laundry out on the balconies, motorbikes whiz past with a deafening noise – altogether everything is going about in its usual manner, until suddenly – in the middle of the little neighbourhood, a small square opens up. The building in its middle instantly grabs the attention.

This is Yeni Jami, the ‘New Mosque’. A strange mixture of Art Nouveau and Moorish architecture from the time of the Arab Khalifate in Spain, it starts out with a stained glass window above the door and continues with rounded arches, ending with a sharp-edged, ornamental roof frieze and two wooden clock towers, decorated with multiple Stars of David.

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Today’s Zaman, Turkey - Aug 15, 2008

Sabbateanism, a movement that began 400 years ago in the Ottoman Empire, is the subject of some of the most popular conspiracy theories in Turkey.

Although interest in these theories has considerably increased in recent years, there has been a lack of any academic study of the issue. All the existing theories have been superficially constructed from loose links to certain figures known to have Sabbatean backgrounds. Now, however, those looking for an academic perspective on the Sabbatean phenomenon can turn to the work of historian Cengiz Şişman, who studied the subject for his doctoral thesis at Harvard University and recently published a book on the subject in Turkish titled “Sabatay Sevi ve Sabataycılar: Mitler ve Gerçekler” (Sabbatai Sevi and Sabbateans: Myths and Realities).

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