Category: Historical Safed

This weekend, I was fortunate enough to go to a party at my dear friend, Rafi Abbo’s house. The party was in memory of an incident that had occurred to this family decades ago in Safed. Little did I know that my friend, who I have known for over a decade, is part of the rich heritage and history of Safed.

This story, which he told, exemplifies how one family helped others from their home in Safed, even at risk to their own lives. The Abbo family has lived in Safed since the 19^th century, and has influenced the people of Safed throughout the generations.

Illegal Immigrants in the 1930s

People who were oppressed or escaping persecution always knew that the Abbo home in Safed was a safe haven for them. In the early 1930s, the home became a way station for Jewish immigrants who were considered illegal by the ruling British. The entire Abbo family was active in aiding these Jews. Raphael Abbo would take immigrants on foot across the northern border to their home. His father, Meir, would give them both shelter and clothing. They would make appropriate false papers for these Jews and help them to resettle in Palestine. Meir had a close connection to an Arab who was a longtime government worker. Through the Arab, he was able to get original stamps to prepare documents showing that these new immigrants had actually been born in Palestine.

A Tip Comes

After working quietly for two years, the Abbo family was raided by the British. On January 24, 1935, the British made a surprise visit to the Abbo home and searched it. The stamps had been hidden in the body of an oil lamp. The chief inspector was just about to look in the lamp when a sheet of paper fell out of it. It was King George’s reply to a letter that Meir Abbo had sent to him congratulating him on becoming king!

Running Out

With shock, the British inspectors refolded the note, replaced it in the lamp, asked for an apology from the Abbo family and left the house! The Abbos were actually speechless for quite awhile – in disbelief at the miracle that had occurred. Meir Abbo was so excited and amazed that he wrote a note to future generations in his prayer book. He wrote that the 12^th of Shvat, 5695, when the government searched the house and they were spared, was to be a day of celebration and praise.

And so I sat, at Rafi Abbo’s table on the 12^th of Shvat, celebrating this miracle with his family and admiring this part of Safed history that lives on to this day.

Thanks to the Conservation Department of the Israel Antiquities Authority, Citadel Hill in the city of Safed has undergone significant development and restoration. Citadel Hill is an important urban landmark. It is situated at the hub of the old city of Safed and holds center stage as it commands the highest point of the highest city in the land. All this serves to give the site the characteristics of an acropolis.

Iconoclastic Nature

In its present incarnation, the locale serves as a visible monument to the city’s history as well as underpinning the iconoclastic nature of Safed, juxtaposed as it is with a modern city center and a heavy concentration of Orthodox Jewish residents. The unique landscape of the Citadel provides visitors and residents alike with a breathtaking view and a large green area for picnicking.

The archaeological analysis of the various components of the Safed citadel is a massive project still in its infancy. In the northern part of the complex alone, archaeologists have exposed a round tower, attributed to the Beibar ruler Salah-a-din’s conquest of the citadel in 1188, as well as a bell-shaped cistern. Below this is situated a Crusader water cistern, along with an inner wall and arrow loops. Further on is a gate tower and ramp from the Mamluk period along with a hidden underground passageway.

Observation Points

When Israel declared statehood in 1948, the Crusader and Mamluk citadel remnants were used as the backdrop for a city park, which was designed by Shlomo Oren, a landscape architect. Besides its green areas and flora, the park provides observation points for viewing vistas both far and near, as well as a memorial to the War of Independence soldiers who fell in the line of duty.

Fortifications in Safed dating back to the time of the Second Temple period are in evidence but the remains which are now visible are from the Crusader, Mamluk, and Ottoman times. Aiding those involved in the restoration process are documents covering two periods of history. The bishop of Marseilles, Benova D’Avigone gave a detailed description of fortifications systems as they were in the mid 13th century CE. Shams A-Din al Otmani provides similar information relating to the additions created by the Mamluks in the latter half of the century.

Massive Earthquake

Based on this detailed evidence, scholars believe the fortress comprised an area of some 40 dunams, and included two defensive rings. The fortress itself was encircled by seven defensive towers, with two more towers having been added after the Mamluk victory over the Crusaders. After a massive earthquake struck the city in 1837, the citadel no longer served any useful function and was plundered by locals for building materials needed to restore earthquake-damaged homes.

Today

Thanks to the restoration project, completed in 2014, visitors can enjoy walking along the trails that wind around the citadel park. There are public bathrooms and a playground at the summit of the citadel, as well as unique foliage and beautiful views of the Kinneret to the east and Mt. Meron to the west.

One interesting way to look at the history of Safed is to see it through the historic families who lived there. One family, the Abbo Family, traces their family heritage in Safed back five generations. Understanding their family background, and learning more about their time in Safed sheds light on the history of the region.

The Bnei Israel Affair in Safed

The first Rabbi in the Abbo line was Rabbi Shmuel Abbo. In 1817, he arrived in Israel from Algeria and settled in Safed. He traveled to India for trade reasons and stayed for several years to help to organize the Jewish community there and to be their rabbi and teacher. At this time, he came into contact with the Bnei Israel community. They wanted him to find a solution that would enable them to be recognized as Jews. When he returned to Israel, he raised this issue with the rabbis of Safed and Jerusalem. He went back to India in 1859 to verify that the Bnei Israel were fulfilling all of the Jewish obligations and religious requirements. In 1869, the rabbis of Safed wrote a ruling that stated that the Bnei Israel were fully halachic Jews. This issue is particularly interesting, since the debate that Rabbi Abbo and his colleagues answered still continues today.

French Jews

At the beginning of the 19^th century, the Jews in Safed lived very difficult lives. No one was able to defend them from Arab attack. Rabbi Shmuel Abbo requested that the Jews be allowed to defend themselves. When he did not receive an answer, he travelled to Algeria, received the support of the community’s leaders and then received the title of the general consul for the Galilee. This gave him the legal right to defend Safed and Tiveria’s Jews in the name of France.

Jews as French Subjects

His first act as the consul was to put the Jews of Safed and Tiveria under the protection of the French government. He did this by officially registering them as French subjects. His house, the Abbo house, was seen as a refuge for all Jews who were harassed and persecuted – and for others who were as well. The Ottoman authorities never entered his house or tried to stop him since he had diplomatic immunity.

Help During the Earthquake

Soon thereafter, on January 1, 1837, the largest earthquake to hit Safed was experienced. Virtually the entire town was ruined. Only a few houses, including the Abbo home, were left unharmed. Rabbi Shmuel Abbo immediately got to work to help the people who were left in Safed. Along with the head of the Ashkenazic hassidim, Rabbi of AVritch, he had construction workers come from Damascus to repair all of the buildings. They rebuilt the Ari’ synagogue and helped to make sure that regular life returned to Safed.

One family, the Abbo Family, can trace its lineage back over five successive generations in Safed. Understanding their history, and following their family story is one interesting way to understand and explore the history of Safed.

Lag B’Omer In Safed

Anyone who knows Safed history knows about the Abbo family tradition on Lag B’Omer. The house that they still use today for their celebration was the one that was built at the start of the 19^th century in Safed. Generations ago, they started the custom of bringing forth the Abbo family Torah scroll with a great deal of pomp and ceremony. On Lag B’Omer, the Abbo house becomes the center of the festivities in Safed and is a testament to the Abbo family’s resilience in the face of so many years of obstacles.

The Origins of This Tradition

A few years after arriving in Israel at the beginning of the 19^th century, Rabbi Shmuel Abbo purchased the site of Rabbi Shimon bar Yochai’s grave in Meron and then built the synagogue that is still in use there today. He also bought approximately 1800 acres of agricultural land in Meron Village and encouraged Kurdish Jews to settle there. They divided their time between the land and their study of Torah.

Saying Thanks

Their presence in Safed, and their desire to work the land, predated the Zionist pioneering spirit and settlements by quite a bit. Their activity and their commitment was quite a surprise to the local Arabs. The Safed community gave Rabbi Abbo a Torah scroll with his name in order to honor him on the eve of Lag B’Omer in 1833. They carried the scroll from the Abbo home in Safed to the Bar Yochai synagogue in Meron, thus beginning a tradition that is still performed each year on Lag B’Omer.

A New Scroll

Soon after this tradition began, the original scroll was replaced with a scroll decorated in silver and gold and donated by the rabbi and consul Yitzhak Mordechai. This is the scroll that is still paraded on Lag B’Omer to this day! For five generations, this family has been preserving the tradition and passing the Torah from father to son on Lag B’Omer.

Lag B’Omer is certainly an interesting time to be in Safed, and an amazing time to witness the Abbo family in action. If ever there is a time to see a Jewish tradition grounded in the land of Israel and in the city of Safed, it is the Abbo family on Lag B’Omer!

One of the most influential thinkers of the 16^th century in Safed was Rabbi Isaac Ben Solomon Luria. His understanding of Jewish mysticism, and the knowledge that he imparted to his disciples are the entire basis of the Lurianic Kabbalah that many people follow today and that influences many modern day Kabbalistic traditions. He was called “The Ari” by his followers, which stood for, “The Holy Lion.”

Rabbi Luria’s Beginnings

Luria was born in Jerusalem in 1534 to German parents. His father died while he was still young, and he was raised by his mother. Luria studied for awhile in Egypt, learning Jewish law and rabbinic literature and he earned a living through commerce. At 15, he married his cousin and eventually moved to a secluded island on the Nile that was owned by his father-in-law. He concentrated intensely for 13 years on his study of the Zohar and the works of earlier Kabbalists. He barely left the island, and spoke to his wife in Hebrew, when he spoke.

Luria Moves to Safed

In 1569, he moved to Safed where he studied Kabbalah with Rabbi Cordovero until Rabbi Cordovero died in 1570. Luria gained fame, first, as a mystical poet. Later, he started teaching Kabbalah and was friendly with many other scholars in Safed. He created a group of Kabbalists who would meet on Fridays to confess their sins to each other. He taught students orally and never wrote down his teachings. He had many innovative ideas about creation and about other metaphysical concepts.

Luria’s Many Teachings

The Ari revealed many remarkable findings from Kabbalah. He explained that the spiritual energy of the Messiah would express itself in our physical world in the year 1948 on a Friday. Over 500 years later, the state of Israel was born in 1948, and the statehood was ratified by the U.N. on a Friday. His greatest legacy was The Writings of the Ari, which was compiled by his most loyal student, Rabbi Hayyim Vital. This work game birth to what is today known as Lurianic Kabbalah.

Rabbi Luria’s Legacy

Luria died at only 38, in an epidemic in the summer of 1572, and he was buried in Safed. It is amazing to see what he was able to accomplish in such a short lifetime. Books on his work and his understanding of the Kabbalah include: Ez Hayyim, Shulhan Aruch Shel R. Yizhak Luria, Orhot Zaddikim and Patora de Abba, and he is still, to this day, regarded as one of the greatest Kabbalistic thinkers of all time.

Rabbi Jacob Berab (also known as Rabbi Jacob Beirav) was one of the major Torah leaders and Rabbis in Safed during the 16^th Century. Learning more about him can help to shed light on the history of Safed and on the people who helped to make Safed what it is today.

Rabbi Jacob Berab’s History

Rabbi Berab was born in 1474 in Spain. His family name was actually Marmaran, and Berab was a name that was added as an honorary title as a Torah scholar. He was born in Moceda, near Toledo about 18 years before the Expulsion of the Jews from Spain. After being driven from Spain, Rabbi Jacob wandered for many years before finally settling in Safed. He traveled through Algeria and became the Rabbi of Fez for awhile. From there, he went to Cairo, Egypt where he learned with many important Torah scholars. Eventually, he made his way to Jerusalem, but then butted heads there with Rabbi Levi Ibn Habib, and moved to Damascus. He was appointed in Damascus as the Rabbi and Head of Court and became very wealthy in business.

Rabbi Jacob Beirav in Safed

Eventually, Rabbi Jacob made his way back to Eretz Yisrael and settled in Safed. At the time, Safed was the largest and most important community for Jews at the time, with 1000 Jewish families and many Rabbis and mystical leaders. Rabbi Jacob became the Chief Rabbi over all of the Rabbis and scholars of Safed and he taught Torah and Kabbalah. Some of his students included Rabbi Joseph Karo and Rabbi Moshe de Trani.

Semicha as Rabbi Jacob’s Idea

During this period, Rabbi Jacob had the idea to renew the “Semicha” so that they could set up a Sanhedrin or Supreme Rabbinic Court. He wanted to bring the time of the Messiah closer, and he thought that he would do so with this task. He also hoped that this move would help to strengthen the Jewish people during these difficult times. Semicha was a method whereby one could become ordained with the power to be part of the Court. From as far back as Moshe Rabbenu, Jews had this idea that the authority of Semicha was given to the greatest Torah scholars of each generation. This tradition continued until the great Torah Academies in Eretz Yisrael were dissolved. Rabbi Jacob Berab wanted to renew this ancient tradition of the “Semichas Zekainim” (Semicha of Elders).

Semicha Given

During this time, in 1538, 25 Rabbis and Mystics assembled in Safed and gave “Semicha” to Rabbi Jacob Berab. Rabbi Jacob then gave “Semicha” to a few important Torah scholars including Rabbi Joseph Karo, Rabbi Moshe of Cordevera and others. Unfortunately, his idea to renew the Semicha process was frowned upon and rejected by Rabbi Levi Ibn Habib in Jerusalem. This started a very large dispute between supporters and detractors of the Semicha idea that only ended when Rabbi Jacob Berab died and the Semicha came to an end.

At the End

Rabbi Jacob actually had to flee Safed for awhile when this heated debate broke out. He returned, however, and died in Safed in 1541. In his life, he wrote the Responsa “Mahari Berab” and many other responsa. He also wrote a commentary on the Rambam and many other works. He is regarded as one of the greatest Torah scholars of his time and was integral to the history of Safed and to its Jewish development.

One interesting way to learn about Safed and the history of this location is to learn about the great Rabbis and other leaders who lived there. During the 16^th century, Safed was a very big spiritual center for the Jewish people. One Rabbi, Rabbi Hayyim Vital, had a great influence on Safed, and on the Jewish people during this time.

Rabbi Hayyim Vital was born in Safed to Rabbi Joseph, a learned man and a maker of Tefillin. Rabbi Joseph had arrived in Safed years before from Calabria, Italy and was well known for his Tefillin. As an interesting fact, Rabbi Joseph was known as Calabrese, due to his birth city, and Rabbi Hayyim Vital was also given this added name and was often called Rabbi Hayyim Vital Calabrese.

Growing Up in Safed

Rabbi Vital grew up in an era of incredible learning in Safed. During his life, he was taught by Rabbi Moshe Alshich and was also influenced by the many wise people who were learning, teaching and writing in Safed. These people included Rabbi Joseph Karo, the author of the Shulchan Aruch, Rabbi Shlomo Alkabetz, the author of the Shabbat hymn “Lecho Dodi” and Rabbi Moshe Cordovero. All of these men were leading Talmudic scholars and Kabbalists in Safed.

The Rabbi Grows

Rabbi Hayyim married the daughter of Rabbi Moshe Saadiah, Hannah, when he was 23. This was quite late in those days. He continued learning and studying during this time. In 1570, Rabbi Isaac Luria Ashkenazi arrived in Safed. Although Rabbi Luria was only 36 years old at the time, he was the greatest Kabbalist of his time period. Rabbi Hayyim became devoted to him and learned from Rabbi Luria. For almost two years, Rabbi Luria taught Rabbi Hayyim about the Kabbalah and revealed many secrets and mysteries about this topic to him.

Rabbi Luria Dies

Rabbi Luria died at only 38, leaving Rabbi Hayyim to carry on his studies and to become the leader of the Kabbalists, as he had been. While Rabbi Luria hadn’t written any of his teachings down, Rabbi Hayyim had kept studious notes. Many people offered Rabbi Hayyim money for these notes, but he refused. Unfortunately, Rabbi Hayyim fell quite ill and became in need of money. At this time, his brother, Moshe, coped a good part of the notes and sold them to a Kabbalist with great financial means.

Rabbi Hayyim’s Legacy

Rabbi Hayyim was a very modest man and legend has it that he did not want his notes and works published. He actually requested that all of his writings be buried with him. This was done, but his son, Samuel and his disciples desperately wanted to dig up his writings and bring his knowledge to the masses. They claimed that Rabbi Hayyim came to them in a dream and gave them permission to publish his writings. From this point, many of his writings were published and he ended up leaving quite an extensive list of books.

Rabbi Hayyim’s Books

His most important books were entitled Shemone Perakim (Eight Chapters) and Etz Hayyim (Tree of Life). Other books were Otzroth Hayyim (Treasure of Life), Sefer baGilgulim (Book of Wanderings), Sefer haHezyonoth (Book of Visions) and Shaarei Kedushah (Gates of Holiness). His books are, today, the main source for the Lurianic School of Kabbala and his books carry on Rabbi Luria’s message and teachings. These books and this teaching became the basis for the teachings of the great Baal-Shem-Tov who founded Hassidism.

Rabbi Luria’s teachings continue to live on through Rabbi Hayyim’s books, and many of Rabbi Hayyim’s teachings live on today and continue to influence Jews around the world who study Kabbalah and Jewish thought.

During the 16^th century Safed became famous as a center for Kabbalistic study. One of the greatest Kabbalists of this time was Rabbi Moshe Cordovero, and the history of Safed is not complete without understanding his life and teachings.

Rabbi Cordovero’s Early Years

Rabbi Cordovero was born in Safed in 1522 and was seen, very early on, as a genius. He was respected for his knowledge of Kabbalah, of the Talmud and of philosophy. He received a special semicha-ordination from Rabbi Yaakov Beirav in 1538 along with three much older and well known Rabbis: Rabbi Yosef Caro, Moshe of Trani and Yosef Sagis.

His Studies and Recognition

Rabbi Cordovero was mostly interested in studying Kabbalah. He was the first person who studied Kabbalah who had the word the added before his initials. He was referred to as the RaMaK, and is still known in this way today. At the age of 20, he heard a heavenly voice telling him to study Kabbalah with his brother-in-law, Rabbi Shlomo Alkabetz. He learned the Zohar, which include the teachings of Rabbi Shomon bar Yochai and then went on to write two books. The first, Ohr Yakar (the Precious Light) was a large commentary on the Zohar. The second, Pardes Rimonim (Orchard of Pomegranates) sealed his reputation. This book became known as “The Pardes” and it was a systematic analysis of all Kabbalistic thought up until that time.

More Books

There are also two other books for which he is well known. These include Tomar Devorah (The Palm Tree of Devorah) where he discussed morals and ethics based on Kabbalistic concepts; and Ohr Ne’erav, where he explains the important of studying the Kabbalah and introduces people to a system for doing so.

His Academy and a Legend

Around the year 1550, he founded a Kabbalah academy in Safed. He led this academy for about 20 years until his death. Before he died in 1570, legend has it that the Ramak said, “I shall soon leave this earth. Yet after my death, someone will replace me. And even though many of that person’s statements may seem to contradict mine, do not oppose him and do not argue with him, for they stem from the same source as do mine and are absolutely true. His soul is a spark of Shimon bar Yochai’s, and whoever opposes him opposes the Shechinah – the Divine Presence.” The Ramak said that he couldn’t reveal who this person was, but that the person would be the one to see the cloud proceeding his coffin at his funeral.

Rabbi Moshe Cordovero died on the 23^rd of Tamuz in the Hebrew calendar. The entire Safed community came to mourn for him, including one of his disciplines, the Ari. The Ari saw a cloud proceeding the coffin and directed everyone about where to bury the Ramak. He subsequently became the next great teacher in Safed and carried on Rabbi Cordovero’s teachings and ways.

One way to learn more about the history of Safed is to study the famous Rabbis from this holy city. One such Rabbi, Rabbi Yosef Karo, is a well known figure from Safed and one who contributed to life there a great deal in the 16^th century.

Rabbi Yosef Karo’s Beginnings

Rabbi Karo was born in the town of Toledo, Spain in 1488 to a well known rabbinical family. They were descendents of Rabbi Shimon Karo, who wrote the “Yalkut Shimoni” and whose son, Yosef, was a student of the world renowned Talmud commentator, Rashi. Rabbi Karo’s family moved from Spain to Portugal when he was four and then, a few years later, to Kushta. In Kushta, Rabbi Karo learned from both his father and his uncle for nineteen years. He was quickly recognized as a genius who could dig into the intricacies of Torah learning and solve Torah and Jewish law problems. He was often posed with Jewish law questions and his insights and advice became well known throughout the Jewish community.

Age 30 and Beyond

He was briefly married at the age of 30 to Rabbi Chaim Ben Albegag’s daughter. Unfortunately, his wife soon passed away from a disease. He then married the daughter of Rabbi Yitzchak Sabba, and had a son named Shlomo. He moved to Nikopol where he was the Chief Rabbi of the town and the head teacher at the Yeshiva.

Moving to Safed

In 1537 Rabbi Karo moved to Safed where he started a large Yeshiva. Students from all over came to learn with him and to ask him questions about Jewish law. He decided to move to a nearby village, Biriya, for awhile so that he could learn with less distraction and write quietly. His second wife, unfortunately, also died when a plague struck the area. Rabbi Karo was also very sick at this time, but he recovered and moved back to Safed to become the Chief Rabbi of Safed. He eventually married for a third time with Rabbi Zecharya Askenazi’s daughter.

His Writing

He decided to undertake to create one unifying Jewish Code of Law that would help people know answers to many of their religious questions. This work, “Beit Yosef,” was a tremendous undertaking. He completed both “Beit Yosef” and “Shulchan Aruch” and these works became very important to the Jewish people. These works include all of the laws and customs of Judaism and they help to show what a genius Rabbi Karo was. In addition to these works, he also wrote Maggid Mesharim (on his meetings with the Angel HaMaggid), Kesef Mishnah, Bedek HaBayit, and a number of other books that weren’t preserved.

Rabbi Karo’s Personality

Rabbi Karo was thought to be extremely humble and righteous. He loved his fellow people and his house was the spiritual center of Safed. His door was always open to those who needed spiritual guidance, money, advice and more. Rabbi Karo’s teachings have worked to unify the Jewish people in their understanding of Jewish law, and his personality served to unify the people of his time.

At the End…and Beyond

Rabbi Karo died at the age of 87 in 1575 and was buried in Safed. Interestingly enough, during the earthquake in 1837 that destroyed much of the town, the House of Rabbi Yosef Karo, called Beit Karo, was not damaged at all. It was one of the few houses that remained intact after this event!

Rabbi Karo’s life was certainly an important one, and one of the many pieces to the overall picture of the history of Safed.