Shabtai Tzvi and the SHACH – some more strange connections
Hopefully, you had a day to let the first post ‘sink in’ a little, because there is a lot more information to share on this subject.
Part of the problem with all this research is the sheer amount of lies we’ve been told about EVERYTHING, which means that each knot you untie leads on to a million more ‘loose ends’ and ‘mysteries’ that are connected to the web of lies unravelling.
So, knowing how to parcel all this out, so you have enough information to follow what’s going on, and how I come to these conclusions, but without overwhelming you with data, is quite the challenge.
In this post, we’re going to continue the discussion that was started in the last one, HERE, which sets out the hypothesis that Shabtai Tzvi and the SHACH are actually the same person.
As always, use this as a starting point, and go and do your own research and investigation – and hitbodedut!!! Lots and lots of hitbodedut, or talking to God in your own words, to ask Him to show you what is really going on here. Because honestly, that’s the most important part of this ‘birur’ process, not all the information I’m putting together here.
And with that, let’s dive in to more strange details about the SHACH and Shabtai Tzvi.
On the OU website HERE, you’ll find a 9 part article called:
The Daughter of the Shach
Here’s a collation of the summaries from each section:
Rabbi Shabtai HaKohen, one of the most prominent of all our rabbis, lived in the Latvian town of Prinsk. Rabbi Hacohen is known by the name of his famous book, “Siftei Cohen” – lips of the Kohen – abbreviated as Shach. He was still young when he wrote the book, and it led to his having a reputation as a Torah genius. But he was not wealthy at all. His wife was ill, and after a period of pain and suffering, she passed away. Rabbi Shabtai was forced to take care of his six-year-old daughter Esther, who was also quite ill. His only consolation was in the study of Torah.
He was forced to flee from the Cossacks, and he had to leave his sick young daughter in the snow, thinking she was dead. The King of Poland found her and his physician made every possible effort to revive her. When the rabbi returned a while later he could not understand what had happened to his daughter’s “body.”
Esther was taken in by the King of Poland, whose physicians managed to save her life.
She was raised as a daughter of the king and as a companion for Princess Maria. In spite of great pressure, Esther insisted on maintaining her Jewish faith and on eating only kosher food.
One day, when she was playing with Maria, Esther suddenly jumped on Maria with a scream and dragged her off the bench where she sat – [rescuing her from being bitten by a poisonous snake].
But she did not feel comfortable living in a Christian home. The people allowed her to eat kosher food, but they repeatedly tried to convince her to convert and become a Christian.
When a fire broke out in the palace, Esther took advantage of the great tumult and ran away. All the people came to the sad conclusion that she had perished in the fire.
At about the same time, her father [the SHACH] also despaired of finding her, until he heard a rumor about a young Jewish girl in the home of the King who maintained her faith. He decided to go there and check if this could possibly be his long lost daughter.
On his way to look for her, [the SHACH] was caught by bandits who threatened to kill him, but he discovered that the head of the gang was a childhood friend, the Polish man Vratislav. The chief told the rabbi how he had reached such a low point in life.
The SHACH was released, but meanwhile the bandits captured Esther and suggested to their chief that he should marry her.
[The bandits] offered to release her [Esther] to the Jews for an enormous sum of money.
Rabbi Menachem, one of the leaders of the community of Vilna, redeemed her and adopted her as his daughter.
[Esther] eventually married Rabbi Menachem from Vilna.
Years later, the Prince of Poland decreed that the Jews must pay a huge sum of money. Esther went to visit Princess Maria, her good friend, and they had a very emotional reunion after many years of separation. The Prince witnessed their meeting and offered to give Esther a prize for having saved Maria’s life.
In the last part of the story, we are told this:
After a moment of thought, the Prince said:
“Esther, my wife’s dear sister, I am willing to give you the fine of one thousand gold coins that I demanded from the Jewish community of Vilna. You can collect the money and do with it whatever you want.”…
Meanwhile, Rabbi Shabtai continued writing his important book “Siftai Kohen,” known by its abbreviation, SHACH. He wanted to print a second volume, but he did not have the necessary funds. He decided to take a trip in an effort to gather contributions in order to publish his book, and he arrived in Vilna.
Rabbi Menachem and his wife Esther were happy to have Rabbi Shabtai as a guest in their home. Of course, the rabbi did not recognize Esther, just as she did not recognize him…..
And then one of the people added, “To the life of our host [R’ Menachem Mann], the son-in-law of the King!”….
Just at that moment Esther came into the room. Rabbi Shabtai looked at her and he gave a great shout. “My own Esther! My dear daughter!” He took hold of Esther and hugged her warmly. “Father! Father!” Esther cried. “Who would believe that I would ever find you! And who would believe that my father is such a famous rabbi!” And Rabbi Shabtai replied, “I am not great. You are the great one! After you spent so many years in the palace and kept to your Jewish faith, nobody is greater than you!”…
Rabbi Menachem donated all the money needed to print Rabbi Shabtai’s book of commentary on the Shulchan Aruch, and the multitudes of Yisrael study this book to this very day.
There is so much to unpack in this ‘story’.
For sure, it’s been embellished by the storyteller, but the basic ‘facts’ are these:
- The SHACH loses his first wife at a young age.
- He has a daughter with this wife called ‘Esther’, who somehow gets lost in a forest during the Chmielnicki riots.
- This daughter is found by the King of Poland, and is quasi-adopted by him.
- This daughter maintains her Jewishness in the King’s palace, despite being pressured to convert to xtianity.
- She’s good friends with the King’s daughter, Princess Maria.
- She escapes from the palace when it burns down.
- She ends up being ‘adopted’ by R’ Menachem Mann of Vilna – and then ends up marrying him, when his own wife dies.
- She is eventually reunited with the SHACH.
- Her husband, R’ Menachem Mann of Vilna, pays to print the SHACH’s book, Siftey Cohen.
How much of this story – that we are basically teaching our children is ‘all true’ – stands up to scrutiny?
Let’s find out.
We’ll start with the easier stuff about who printed the SHACH’s works.
One of my readers sent me this yesterday, from HERE:
Here’s the relevant snippet:
Fundamental commentary and novella on the Shulchan Oruch Choshen Mishpat, by R. Shabse Katz (1621-1662), known as the SHaCH. Published by his son-in-law R. Menachem Manish…
In the introduction to the sefer R. Menachem Manish writes that before his passing, the SHaCH instructed him to publish this sefer, but the printing was postponed due to financial constraints, after which the SHaCH appeared to him in a dream, urging him to print the sefer without further delay.
Includes approbations by R. Heschel of Cracow; R. Yonah Thumim (Kikayon D’Yonah) and R. Sheftel Horowitz (son of the Shelah).
With a poem written by the author in the shape of a star on page 2b.
The year of publication (1663) is referred to on the title page as “Yemei Ha’Moshiach”, as it was printed in Amsterdam at the height of the influence of the tragic episode of the false Messiah, Shabtai Tzvi.
Following Shabtai Tzvi’s conversion to Islam in 1666 and the devastation which followed, many of these original title pages were destroyed.
So, we can see that R’ Menachem Manish was the SHACH’s son-in-law; and did print the SHACH on Choshen Mishpat for the first time in 1663 in Amsterdam – a year after the SHACH is supposed to have died.
And that the year of publication, 1663, is referred to as:
“Yemei Ha’Moshiach”, as it was printed in Amsterdam at the height of the influence of the tragic episode of the false Messiah, Shabtai Tzvi.
And that most of these original title pages were destroyed, after the apostasy of Shabtai Tzvi in 1666.
But now, we have a massive kooshia here (at least, for those people who aren’t agreeing with the hypothesis that SHACH = Shabtai Tzvi):
Gershom Scholem states that the SHACH died in 1664, (the Hebrew year 5424).
And my reader took the time to translate the SHACH’s tombstone to try to verify that statement:
חלקת מחוקק ספון וטמון
ומיתת צדיקים לכפרה ולט
There is no specific date on this very strange tombstone, but Scholem says that phrase:
שנת היום בא משיח לגאול
alludes to what that year is, i.e. 5424 – 1664.
As mentioned in the last post, that tombstone is brand new, and is kind of ‘stuck’ on an old grave in Holleschau.
Also weird is why the specific names are ‘whited out’ – the whole point is that this is the tomb of the SHACH, so why make those details, dafka, so hard to read?
It gives no specific date of death for the SHACH, but the date it’s meant to be alluding to is one year AFTER the SHACH’s son-in-law printed his Siftey Cohen in 1663, apparently posthumously, because the SHACH is meant to have died in 1662.
And that allusion to the person buried in the grave being “A jar of mann” also strikes me as strange.
You write something like that – a pun on a name – for someone named….Menachem Mann, for example.
But how is this ‘jar of mann’ meant to be connected, in any way, to the SHACH?
We are going to park ‘Menachem Manish’ for now – but we will return to him probably in another post, as the Baal Shem Tov’s second wife Chana descends from him, and his wife ‘Esther Hatzaddika’ – the daughter of the SHACH we’re taking a closer look at here.
And I just tripped over a bunch more strange links in Vilna, connected to him and his family, that will require some time to process.
Let’s move on, as this is only the beginning of the high weirdness in this post.
Next, let’s try to figure out who the mother of ‘Esther Hatzaddika’, daughter of the SHACH, actually is.
On the My Heritage genealogy website HERE, we find this entry for the wife of the SHACH, Yenta Leah Meisels:
So now, the plot thickens!
You remember in the last post, I brought 4 accounts of Shabtai Tzvi’s third wife ‘Sarah’, who is meant to have also being ‘orphaned’ in the Chmielniki massacres, then raised as a xtian in the home of a Polish noble, before becoming a tart and then marrying Shabtai Tzvi?
I.e., a very similar tale to that being told about the SHACH’s daughter, ‘Esther HaTzaddika’?
According to this, the SHACH’s wife is called Yenta Leah Meisels, (and /or Ashkenazi), and her mother is meant to be one ‘Sarah’, the daughter of the MaHaRSHa, Shmuel Eidels (1555-1631).
That family tree is also a huge mess, with tons of misinformation and ‘discussions’ going on – specifically around this mysterious ‘Sarah’, who seems to have at least two different identities, and at least two different husbands.
We will park this information too, for now, but it’s VERY pertinent to how some very prominent families in the Torah world are directly linked to Sabbatean-Frankist families – and how they covered it up.
(The MaHaRSHa’s grandson is the Megaleh Amukot, Natan Neta Shapira).
So, back to the miraculous tale of ‘Esther HaTzaddika’.
In one of the many discussions at the bottom of the SHACH’s geni profile HERE, one of the contributors tried to research this story further, to see if there was any possibility it could be true.
According to these commentators, the grave of the SHACH in Moravia is shaped like a book, and what’s written on the outside of it is… the story of Esther HaTzaddika.
A whole big discussion then takes place on geni, with one commentator saying that the story – even though it’s written on what is meant to be the SHACH’s grave (!) is false, and / or it took place with the SHACH’s son, instead, R’ Moshe of Podhajce.
Here’s a snippet:
My chavrusa is a direct descendant of The Shach…Adopted Princess is true.
It is also standard curriculum, as I understand it in the Bais Yaakov schools.
So then one contributor girds his loins to investigate further, and this is what he discovers.
This is remarkable.
If ‘Esther daughter of the SHACH’ was really taken in by Polish nobility during the Chmielnicki uprisings, that suggests that there had to be some sort of blood tie between the family of the SHACH, and the apparently gentile Radziwill family, who were ruling Poland at this time.
Because Polish nobles don’t just take in half-dead, anonymous ‘strays’ they find in forests, regardless of what Bais Yaakov and Walt Disney says.
Where all this is leading us is deep, deep down the rabbit hole of just how ‘Jewish’ most of our leading rabbinic families really are.
And just how ‘Jewish’ so many European royal families really are.
Alt-historians like Miles Mathis (who generally has a very good, fact-based methodology, but who seems to be drawing some wrong conclusions) says that most of the European royal families got ‘invaded’ by crypto Jews.
You can understand why he got that impression.
I’m of the view, at this stage, that the Jewish people got ‘invaded’ by Sadduccee-Karaite-Gnostic-Manichean-Sabians – or whatever their latest ‘incarnation’ actually is.
And that the Swiss Knights Templars, amongst others, are bang in the middle of this whole, hot mess.
But the bottom line is this:
Many of our leading ‘rabbinical royalty’ families have some very deep, very strange links with xtianity, and with royal families, that have gone on for centuries.
I have touched on this topic before here, a couple of times already.
Go back and read these:
Crypto Jews and Royal Families
There, you’ll find an excerpt from the Rebbe Rayatz of Chabad’s personal memoirs, which you can read for yourself HERE, (p169) talking about some weird account about a ‘Nachum’, who is an agent for some (made-up name) Polish Count, who is discussing selling some of his boss’s estates to a Swedish royal called ‘Prince Johann Cambari’.
According to the Rebbe Rayatz that ‘Prince Johann Cambari’ is really a secret Jew, who wants to return to the Jewish faith.
Here’s a snippet:
I tried to track down this Swedish ‘Prince Johann’ from the 16th century, and very quickly, I got to this guy:
John III of Sweden, who was married to Catherine Jagellion.
Alternative historian Miles Mathis has had the Jagellions fingered as ‘crypto-Jews’ who took over a whole bunch of European royal families in a bunch of his research papers.
Alexander Sender Shor, and Prince William
Let me sum up what I just told you, then we’re going to bring it back around, to the ‘Mary Walsh’ we have in the Queen Mother’s family tree:
> Sir Moses Montefiore’s paternal uncle married Juana Rodriguez.
>Her sister Maria was the mother of Frances Roger Kissane (another crypto Jewish Catholic) in Ireland.
>Frances Roger Kissane married Sarah, Jacob Frank’s daughter.
>And then Juana’s son Moses Augustus Montefiore – first cousin of Sir Moses Montefiore – married Mary Kissane, the daughter of one ‘Captain John Walsh’, who was the son of Yehuda Wolowski Schorr, the son of Elisha Schor.
>Captain John Walsh’s sister was a woman named Charlotte Sarah Jane Grimstead. She was the mother of Charlotte Lyon-Bowes, whose son, Claude Bowes-Lyon is the paternal grandfather of the present Queen of Britain, Elizabeth II.
Or to put it another way, the Lubavitcher Rebbe and the Queen seem to both be related to the infamous ‘Shor’ family.
I have so much information to sort through at this stage, before I can synthesise it for you in a way that’s hopefully easy enough to digest.
But for now, suffice to say that all these ‘stories’ that we’ve been told about Jewish ‘rabbinic royalty’ in Europe do contain a nugget of truth, mixed in with all the lies.
Including this one:
When King Stephen Bathory of Poland died in August of 1586, a schism immediately arose concerning which branch of the Polish royal family was the true successor to the throne.
Polish law mandated that the throne could not remain vacant for even a short period of time and required that, in the event of a feud, a rex pro tempore – temporary king – be elected.
Nicholas Radziwill was by that time a very powerful force in the government and recommended that the impartial and very reputable Saul Wahl be crowned king. Saul was quickly approved and became “King of Poland for a day”!
You can read about ‘Nicholas Cherny Radziwill‘ HERE.
His family castle was the Dubingai castle that burned down in the time of ‘Esther HaTzaddika’.
On geni, we see that ‘Shaul Wahl King of Poland for a day’ is related to ALL the ‘interesting’ families I keep writing about here.
Like the SHOR family, mentioned above:
And, like the Sabbatean ‘Meir Eisenstadt’, the Meir Panim himself (bottom arrow), via his mother ‘Esther Ashkenazi’, who may or may not be the same as the ‘Esther HaTzaddika’ daughter of the SHACH:
And many others, too:
Snippet from HERE:
Rabbi Meir [Katzenellenbogen, the grandfather of Saul ‘King for a day’] had a descendant, Isaac who married Abraham Luria whose descendants were Jehiel Luria, and then Solomon Luria who was the well-known Maharashal born in 1510 and died in 1573.
Notable descendants of this family include Rabbi Menakhem Nakhum Twersky of Chernobyl, Rabbi Abraham Joshua Heschel, Lord Immanuel Jakobovitz who was the Chief Rabbi of the British Empire, Martin Buber, Karl Marx, Moses and Felix Mendelsshon, Baron Guy de Rothschild and Helena Rubenstein plus many others.
Also, be aware that this story of the ‘King of Poland for one day’ was deliberately made up by one of my husband’s ancestors, R. Zvi Hirsch Edelman (Chen Tov), who was a scholar working at the Bodleian Library in Oxford, in the pay of the Rothschilds.
(He went mad and died in an insane asylum… See? I also have some yichus….)
Why would someone make something like this up?!?!?
We all want to know.
More and more, I think we’re finally on the cusp of figuring that out.
You might also like this article:
I’m still unclear as to why any of this matters.
Let’s say you’re right. So, we throw out the Shach? What does that mean for the Shulchan Aruch, which Rebbe Nachman says is one of the three hallmarks of his chassidim? The Mapa is one of the foundations of all halacha for Ashkenazim today.
and if we don’t throw out the Shach? What difference would it make if we accept his halacha when he was a good Jewish boy if he later went OTD?
No-one is talking about throwing away the Shulchan Aruch, God forbid.
What we’re talking about is birur’ing ‘real tzaddikim’ from ‘fake tzaddikim’.
This is an inyan of using the seeds, and discarding the rind, same as Rabbi Meyer did with Acher, in the Talmud.
And it matters, because these ‘Jewish demon scholars’ and their offspring are still pulling so many Jews away from Hashem with their fallen Torah.
Read Likutei Moharan, and you’ll find lots of lessons from Rabbenu describing how learning Torah from these people can corrupt the soul – how even the ‘breath of their mouths’ can cause people to have unclean thoughts.
That doesn’t mean you can’t use the seeds and throw away the rind (i.e. klipah).
But that birur of ‘throwing away the klipah’ has to be done, in order for people to stop being hurt by them.
“No-one is talking about throwing away the Shulchan Aruch”
The ש”ע is printed with the ש”ך, the ט”ז and the מ”א. That’s how the שלחן ערוך is learned. Just like we don’t learn חומש without רש”י, the ש”ע when studied on a serious level is studied with these מפרשים.
Denying the legitimacy of these מפרשים who form the basis of Halachic practice is anti-nomian.
Exactly my point. So, let’s say the Shach is what this specific evidence says he is, or at least eventually became. Then what do we do with the Shach?
It’s not up to the likes of us to decide that, either way.
That’s the job of the true tzaddikim, and we don’t need to speculate over it. Rav Berland is still telling people to learn the SHACH’s works – and even some of Eybshutz’s works.
I don’t know what Scholem was thinking, but if you add up היום בא משיח it equals 422, not 424, and would therefore agree with the story and the date of the printing.
That’s helpful, thank you.
“And that allusion to the person buried in the grave being “A jar of mann” also strikes me as strange.”
The phrase צנצנת המן appears on many מצבות. Nothing strange about it.
The Encyclopedia Judaica has a picture of the old מצבה of the ש”ך with a caption that it was “erected in 1817 and restored in 1897”. That means what’s there today may actually be the third מצבה! In any the EJ clearly shows dots over the phrase בא משיח לגואל. From the photo the letters with the dots look like:
בא֗ מ֗ש֗י֗ח֗ ל֗ג֗א֗ול֗
There doesn’t appear to be dots over the ב or the second א. The first א appears a little larger than the rest of the letters. The גמטריא of the letters under the dots is 423. It could be the א is larger to indicate it refers to אדר, then the rest of the letters indicate 422 = 1662. The bottom row is not obscured and reads: “ולטוב סימן”. (There’s a large space between the two words.)
As far as descrepencies between the dates of the publication of the ספר, that’s easy to resolve. The ש”ך on יורה דעה was published in 1646 , the ש”ך on חושן משפט was published posthumously (before the 1648-9 masscres).
The story of the Shach’s daughter was popularized by the novel by Rabbi Marcus Lehman who wrote many historical novels (Akiba, Bustenai, The Pen Knife, etc..) that were translated into many languages. I don’t know whether his books have the same currency that they did a generation ago. The point is that these books were historical fiction and not all the details were meant to be accurate.
This comment is helpful information, thank you.
You know who the son of the Maharashal is right? How do we process that? It would seem this family tree is very mixed with some BIG lights as well as the darkness.
He has a lot of kids, who do you mean specifically, Shira?
Yes, the ‘light’ and the ‘dark’ is very mixed up in all this.
If you look through Jewish history, it seems this has always been the way, right from the beginning, with the light of Avraham coming from the dark of Terach, the dark of Ishmael coming from avraham, the dark of Esav coming from Yaakov, and the ‘light’ of Rachel and Leah coming from the ‘dark’ of Lavan.
Just seems to be the way it goes.
I mean the Ari Hakadosh. I saw the name luria in that paragraph so I wanted to see if there was a connection and it turns out that he may be tje Maharashal’s son which makes sense given the fact that holy tzaddikim and huge reshaim can come from the same family tree. And in fact the tzaddik sweetens and pulls the holy sparks from the dark and distorted wisdom of the relatives like Rebbe Nachman as you said.
Thanks so much for responding.
I’ve also been wondering where the ARI haKadosh fits into all this – given the pattern that the biggest lights, mamash, come out of these very ‘dark’ family networks.
I will follow this up, thanks Shira.