Eibeschütz was acute enough to perceive that the residence of Jacob Emden in Amsterdam might prove dangerous, as he would have full scope, by means of his trenchant pen, to expose the rabbi's past history through the press. To counteract this, Eibeschütz issued to his followers in Germany, Poland, and Italy, an encyclical (Letter of Zeal, Sivan 3, 1751), in which, under the guise of an exhortation to bear testimony to his orthodoxy, he besought them to make his cause their own. He urged them to prosecute his adversary with all their energy and by every possible means: it would be set to their account as a special merit by the Almighty. It greatly resembled the command of a popular general to thousands of his soldiers to attack, and pitilessly ill-treat defenseless men. To complete the delusion, he induced two men, devotedly attached to mysticism, but not to truth--Elijah Olianow and Samuel Essingen--to declare that his amulets contained nothing dangerous or heretical, but a great deal of deep orthodox mysticism intelligible only to the few. Eibeschütz had not yet just grounds for rejoicing. The excess of insolence of the newly-fledged rabbi of Lublin in excommunicating gray-haired rabbis aroused the leading men in the communities. A cry of horror resounded from Lorraine to Podolia at this arrogance, justly suspected to be due to the instigation of Eibeschütz. Three rabbis at length combined, Joshua Falk, Leb Heschels, and Heilmann, and others joined them. Eibeschütz was challenged to exculpate himself before a meeting of rabbis regarding the amulets ascribed to him, which undeniably were heretical. As was to be anticipated, Eibeschütz declined to justify himself in any way, and the confederates took council as to what further steps to take against him. The scandal continued to increase. The newspapers reported the quarrel amongst the Jews regarding the rabbi of Altona. Christians naturally could not comprehend the nature of the dispute. It was said that a vehement controversy had arisen amongst the Jews as to whether the Messiah had or had not already appeared. The Jews were derided, because they preferred to believe in the impostor Sabbataï Zevi, rather than in Jesus. This reacted on the Jews, and the two parties imputed to each other the offense of this scandal, this "profanation of God's name." An energetic man, Baruch Yavan, of Poland, transferred the schism to that country. He was a disciple of Falk, agent to the notorious Saxon minister Brühl, and enjoyed considerable reputation in Poland. Through his intrigues, a Polish magnate deprived Chayim Lublin of his office as rabbi, and ordered him and his father to be thrown into prison (Elul=September, 1751). In Poland the controversy assumed an ugly character--bribery, information through spies, acts of violence, and treachery being among its leading features. Seceders from each party betrayed the secrets of one to the other. Every fair and every