TWO _JERUSALEM RABBIS_
_Rabbi_ Moses Mordecai Joseph Meyuchas――The Spanish Jewish
traditions――_Rabbi_ Israel Jacob Algazi――The importance of the
Jewish settlement in Palestine――Zionist aspirations.
TO obtain an idea of the views and aspirations of the Jews of
Palestine in that period we may glance at two _Hahamim_ of
_Jerusalem_――Moses Mordecai Joseph Meyuchas and Israel Jacob Algazi.
_Haham_ Samuel Moses Mordecai Joseph _de_ Raphael _de_ Meyuchas was
born in 1738 and died in _Jerusalem_ in 1806. He was the descendant
of a family of _Rabbis_ and _Talmudic_ scholars of great fame in
Palestine and elsewhere. His most valuable contributions to _Talmudic_
literature are his three works: _Mayim Shaal_ (Salonica, 5559), _Shaar
Ha’mayim_ (Salonica, 5528) and _B’rehot Ha’mayim_ (Salonica, 5549),
which show profound scholarship and wide learning. He was on terms
of intimacy with the great _Talmudic_ scholars of his time, who
addressed to him questions on various religious and communal matters.
In the Preface to his _B’rehot Ha’mayim_ he speaks in exalted terms
of his love “of the dear land, the Golden _Jerusalem_,” and of “the
changeable events of his time.” He says that he has had much to suffer,
and that, poverty-stricken as he is, he enjoys his miserable existence
and keeps in good spirits; he expresses his humble gratitude to God
for having allowed him to earn “a piece of dry bread,” and to bear
his share in building up the city; and adds that his only hope and
aspiration is to be able to spend his life there to a very advanced
age. His use of the verse:――
“For He hath made strong the bars of thy gates;...”
(Psalm cxlvii. 13).
in connection with what he describes as the “good idea,” which he
“carried out,” might be taken as an allusion to his remarkable action
in 5559 (1799), when this old _Rabbi_ “stood with spade in hand
labouring on the fortification of _Jerusalem_, digging and working
with the greatest industry to make a new bastion and rampart around
the fort, the Kallai,”¹ were it not for the chronological fact that
his book was published in 5549 (1789). He is said to have practised
medicine, and though this was not uncommon among the _Sephardi
Hahamim_ of the old generation, it probably indicates that he was
a man of wider outlook than that of the usual _Rabbi_ type. It is
a mistake to suppose that all Palestinian _Rabbis_ of the older
generation were superstitious and hostile to science. The _Sephardi
Hahamim_ of that time in particular had preserved something of the
scientific and rationalistic tradition of the Judæo-Spanish school.
Some of them were men of great ability, well versed not only in the
_Talmud_, but also in Oriental languages. They cherished an intense
and sincere love for the Holy Land, and, if the position of the Jewish
people in the country was maintained, through all the horrors and
dangers of war and plague, stress and danger, it was due to the
self-denial and the wonderful moral strength of those noble martyrs
who guided and inspired the down-trodden people. Mostly descendants
of the Spanish-Jewish fugitives who found refuge and shelter in the
dominions of the _Sultan_, their loyalty and gratitude to their rulers
were sincere and deep-rooted. The _Jerusalem Rabbis_ were attached
to their masters and friends in Constantinople, Salonica, Smyrna,
Damascus and Aleppo. The Jewish communities, particularly those in
distant parts of the Ottoman Empire, suffered severe afflictions from
time to time, but they bore their heavy burdens with fortitude and
resignation in order to maintain and to strengthen their foothold in
the country. They trusted in the justice of the Central Government,
and did not expect anything of Bonaparte’s invasion, or of any other
invasion of the kind.
¹ _Sepher T’buoth Ha’arez_, by Joseph _ben_ Menachem Schwarz,
_Jerusalem_, 5605.
_Haham_ Meyuchas was at that time _Dayan_.¹ Another scholar of great
authority was the Chief _Rabbi_ of _Jerusalem_, _H.H.R._ Israel Jacob
Algazi, a great-grandson of _Haham_ Solomon Algazi the Elder (who
was _Rabbi_ in Smyrna and in _Jerusalem_ in the seventeenth century,
wrote on all subjects of _Rabbinic_ literature, and contributed much
to the science of _Talmudic_ methodology). _Haham_ I. J. Algazi wrote
some valuable books on homiletics and _Halachah_, which testify to
his exceptional genius and astonishing industry. He was an excellent
_Rabbi_, possessed of a keen intellect and a high sense of duty.
His books _She’erith Jacob_ (Constantinople, 5511) and _Neoth Jacob_
(Smyrna, 5527) contain many chapters that bear testimony to his ardent
desire for the development of the Jewish community in the Holy Land.
¹ Ecclesiastical Assessor.
We read with special interest the books written by these two rabbis
during that troublous period. These books are distinguished by the
highest intellectual ability. There is nowhere a trace of weariness,
languor or even indifference to be found; on the contrary, freshness,
strength and unsatisfied intellectual impulse are throughout
discernible. Living ideas pervade them all. It is impossible for any
reader who is a _Talmudic_ student not to be touched by their depth
and force of sentiment, and their exceptional vigour and eloquence, in
spite of the usual clumsiness and complexity due to the old _Rabbinic_
language. It is indeed a relief to turn from the intrigues of the
Pashas and the bloodshed of the expeditions to _Haham_ Jacob Israel
Algazi, who writes in a reply to the Leghorn Jews: “We are here
insignificant in numbers, modest in our requirements, and we pray God
that we may become self-supporting. We have to be here for the sake
of our ancestors and our children’s children. This question is not
of appearances, but of realities; not of delights, but of duties; not
of private option, but of divine authority.” Both these _Rabbis_ deal
with Palestinian affairs in an elevating spirit and from an idealistic
point of view. Whatsoever is in Palestine is holy and sublime, and
all Jews are bound to support the _Yishub_.¹ This is the keynote of
all their ideas. _Haham_ M. M. J. Meyuchas writes to Salonica: “We
have in our community some artisans, too few for our nation――because
they should be more numerous here――and too many for the charities
to support them when they are workless; more wealthy people should
come here.” And _Haham_ Algazi discusses the question of the special
_Rabbinical_ rules concerning the right of the community to inherit
the property of rich Jews who die in Palestine leaving relatives in
other countries. “It is not the community,” says the learned _Rabbi_,
“it is the whole of _Israel_ which is the ♦inheritor in this way....
Our people, so long scattered, oppressed, and trodden down, and
wonderful from the beginning till now, should never despair. Israel
is not deserted,” he says in another passage. The aspirations of
an ancient people, as he knew, do not depend on the intrigues and
adventures of _Pashas_, and will outlive all these passing incidents.
¹ A Settlement.
♦ “iheritor” replaced with “inheritor”