Eibeschütz thoroughly understood how to win over opponents to his side, and to soothe them with illusions. He convened a meeting in the synagogue, and took a solemn oath that he did not adhere to a single article of the Sabbatian creed; if he did, might fire and brimstone descend on him from heaven! He went on to anathematize this sect with all kinds of maledictions, and excommunicated his adversaries who had slandered him, and originated these elements of strife. This solemn declaration made a deep impression. Who could doubt the innocence of a rabbi of such high standing when he called God to witness respecting it? The council of the "three communities" considered itself fully justified in ordering Emden, as a common slanderer, to leave Altona. As he refused, and referred to the charter granted him by the king, he was cut off from all intercourse with others, pursued by intrigues, and relentlessly persecuted. This treatment only aroused Emden to more strenuous efforts. Letters had meantime been sent from Metz with other amulets (1751), which Eibeschütz had distributed there, and the genuineness of which he had himself admitted, clearly demonstrating that he revered Sabbataï Zevi as the Messiah and saviour. The Metz amulets were in the main of the same character:--
"In the name of the God of Israel ... of the God of his anointed Sabbataï Zevi, through whose wounds healing is come to us, who with the breath of His mouth slays the Evil One, I adjure all spirits and demons not to injure the bearer of this amulet."
A judicial examination of these amulets had been made by the council of rabbis and elders; and all who had any in their possession were commanded to deliver them up under pain of excommunication. A royal procurator confirmed their authenticity; that is to say, they were proved by the evidence of witnesses under oath to be the work of Eibeschütz; who did not find one person of note in Metz to maintain his honor. It was some small satisfaction to Jacob Emden to know that he did not stand alone in his conflict; but concurrence in his views did not profit him much. The members of the "three communities," with the exception of a small minority, adhered to Eibeschütz, and made his cause their own. It was forbidden to speak a slanderous word against the chief rabbi. Elsewhere his enemies made plans--he received notice from all quarters as to what was designed against him--but there was no definite scheme. His disciples, on the other hand, were extraordinarily zealous in his behalf. One of these, Chayim of Lublin, had the courage, in glorification of Eibeschütz and in defamation of his opponents, to excommunicate three of the latter in his synagogue, Jacob Emden, Nehemiah Reischer, and an elder in Metz, Moses Mayo, because they had dared slander "that most perfect man, Jonathan, in whom God glorified Himself." This decree of excommunication was distributed throughout Poland for observance and imitation. The remaining Polish rabbis agreed with it, either being supporters of Eibeschütz, or having been bribed, or being indifferent in the matter. By way of Königsberg and Breslau, for example, large sums were sent to Poland to commend the case of Eibeschütz to the rabbis of that country. Matters did not stop at excommunications and anathemas; in Altona (Iyar 25=May) they culminated in a riot. A hand-to-hand fight took place, and the police had to be called in. In consequence, Jacob Emden, believing his life to be endangered through the fury of Eibeschütz's partisans, fled to Amsterdam on the next day, and was kindly received there. Emden's wife was ordered by the council not to part with any of his property, as an action for damages would be brought against him.