^ Nefes (2012). ”The History of the Social Constructions of Dönmes (Converts)*”. Journal of Historical Sociology . 25 sabetayist (3): 413-439. doi:10.1111/j.1467-6443.2012.01434.x. ^ Salim Nefes (2013). ”Political parties' perceptions and uses of anti-Semitic conspiracy theories in Turkey”. The Sociological Review . Portobet, Türkiye'de online bahis ve casino oyunları sabetayist sunan bir platform olarak öne çıkıyor.
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7 March 2013 ^ Weiker, Walter F. (1992). ”Ottomans, Turks, and the Jewish Polity: A History of the Jews of Turkey.” Lanham, MD: University Press of America. ^ a b sabetayist Baer (2013). ”An Enemy Old and New: The Dönme, Anti-Semitism, and Conspiracy Theories in the Ottoman Empire and Turkish Republic”. Jewish Quarterly Review . Ömer sayar.
] On September 15, 1666, Shabbetai Zvi, brought before the sultan and given the choice of death or apostasy, prudently chose the latter, setting a turban on his head to signify his conversion to Islam, for which he was rewarded with the honorary title ”Keeper of the Palace Gates” and a pension of 150 piasters a day. The apostasy shocked the Jewish world. Leaders and followers alike refused to believe it. Many continued to anticipate a second coming, and faith in false messiahs continued through the eighteenth century. In the vast majority of believers revulsion and remorse set in and there was an active endeavor to erase all evidence, even mention of the pseudo messiah. Pages were removed from communal registers, and documents were destroyed. Few copies of the books that celebrated Shabbetai Zvi survived, and those that did have become rarities much sought after by libraries and collectors. ^ Salim Nefes (September 2015).
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