"O God of Israel, Thou who dwellest in the adornment of Thy might [a Kabbalistic allusion], send through the merit of Thy servant Sabbataï Zevi healing for this woman, whereby Thy name and the name of Thy Messiah, Sabbataï Zevi, may be sanctified in the world." It is hard to tell which is more surprising--Eibeschütz's stupid belief in and attachment to the impostor of Smyrna, who had apostatized from Judaism, or his imprudence in thus exposing himself. He had indeed altered the words a little, and put certain letters to represent others; but he must have known that the key to his riddle was easy to find. These attempts at deception naturally did not remain a secret. The amulets came into the hands of Emden, who no longer entertained a doubt that Eibeschütz still adhered to the Sabbatian heresy. Though he rejoiced greatly at having found an opportunity to exercise his office of inquisitor, he in a measure recoiled from the consequences of doing so. Was it wise to begin a contest with a man who had an extensive reputation as the most learned Talmudist of his day, as an orthodox rabbi, whose numerous disciples--over 20,000 it was said--were rabbis, officials of communities, and holders of influential posts, who clung to him with admiration, and were ready to form a phalanx round him and exert all their energies in his defense? On the other hand, the matter could not be suppressed, it having been discussed in the Jews' quarter and on exchange. The elders felt obliged to interrogate Eibeschütz on the matter, and he replied by a pitiful evasion. The council, whether believing Eibeschütz or not, was bound to lend him a helping hand in burying the matter. What a disgrace for the highly respected "three communities," which a quarter of a century earlier had condemned and branded the Sabbatians as heretics, that they themselves should have chosen a Sabbatian as their chief rabbi! Jacob Emden, from whose zeal the worst was to be dreaded, was partially beguiled by flatteries, partially intimidated by threats, to refrain from publishing the affair. But these threats against him necessarily led to publicity. Emden solemnly declared in his synagogue that he held the writer of the amulets to be a Sabbatian heretic who deserved to be excommunicated, that he did not charge the chief rabbi with their composition, but that the latter was in duty bound to clear himself from suspicion. This declaration caused a deep sensation in the "three communities," and aroused vehement animosity. The council, and the greater part of the community, regarded it as a gross piece of presumption and as an encroachment upon their jurisdiction. The friends of Eibeschütz, especially his disciples, fanned the flame. Religious hero-worship was so prevalent that some did not hesitate to declare that if their rabbi believed in Sabbataï Zevi, they would share his belief. Without putting Emden on trial the council arbitrarily