CHAPTER XIV.

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”