Category: History

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.

Looking at the history of a number of synagogues in Safed sheds light on Safed history. These synagogues tell the story of the people of Safed, of their religious practice and of the hardships that they’ve endured.

The Sephardi Ari Synagogue   

The oldest synagogue in Safed is the Sephardi Ari Synagogue which was founded in 1522. This synagogue was, apparently, a favorite of Rabbi Yitzhak Luria (known as the great Ari) who prayed and studied in this location. It also looked out on the tomb of Rabbi Shimon bar Yochai and on Mount Meron. This synagogue was completely destroyed during both large earthquakes in Safed. It was, however, restored by a Jewish philanthropist from Italy. During the War of Independence in 1948, the synagogue actually played a strategic role. It was used as a strategic military fortress by the Jews to defend Safed against the Arabs in 1948.

The Alshekh Synagogue

This synagogue was one of the only ones that wasn’t destroyed during the earthquake in 1837. It is named for Rabbi Moses Alshekh, who was a leading Kabbalist in the 16^th century. It has a beautiful domed ceiling and it is painted blue, as are many doors and houses in the area. The blue symbolizes Heaven and the reign of God, and is also thought to ward off the evil spirit.

The Abuhav Synagogue

This synagogue honors the great 15^th century Spanish sage, Rabbi Isaac Abuhav. It is designed with Kabbalistic ideas, with four central pillars that represent earth, water, air and fire. The ten windows in the dome represent the Ten Commandments and the pictures there are meant to represent the 12 tribes of Israel. One of the Torah scrolls in the ark was actually written by Rabbi Abuhav and is used only on Yom Kippur, Shavuot and Rosh Hashana. Legend has it that only this wall, which contained the Torah, was not hurt in the earthquake of 1837, while the rest of the synagogue was destroyed.

The Caro Synagogue

This synagogue was rebuilt after the earthquake in 1837. Prior to its destruction by the earthquake, it was a place where the 16^th century chief rabbi of Safed, Yosef Caro, produced his great works and teachings on living a wonderful Jewish life. Tradition has it that an angel appeared to Rabbi Caro in the vault that is under the floor in the synagogue. One of the Torahs in the ark is over 500 years old.

On January 1, 1837, at 2 PM, an earthquake erupted in northern Israel that obliterated the cities of Safed and Tiberias, two of the four cities deemed by the Jews to have special holiness. It is estimated that more than 5000 fatalities occurred in Safed alone, with most of the dead having been buried alive in their homes.

The few survivors scrambled to reestablish themselves, with some success. A number of them migrated to the city of Hebron where they helped revitalize the Chabad Lubavitch community that had been founded some ten years earlier by the second Chabad leader, Rabbi DovBer of Lubavitch.

Deeply Committed

In Safed, the nucleus of remaining survivors resolved to rebuild the city. Sir Moses Montefiore, the British Jewish philanthropist, visited the city a year after the quake and was surprised to find a few Jewish survivors. Only one Jewish house of worship, the 16th century Alsheich synagogue, had survived the quake, having survived an earlier quake in1759, as well. Montefiore was touched at the depth of commitment the survivors displayed and gave the townspeople the encouragement and financial support they needed to bring the city back to life. The philanthropist stayed to attend the dedication of the first synagogue to be rebuilt after the tragedy.

Slippery Slope

According to researchers from the Geological Survey of Israel (GSI), ancient cities built on the remains of earlier settlements are the ones most likely to suffer severe damage in the event of a major earthquake. A study undertaken by two geologists, Oded Katz and Onn Crouvi, found that in the event of a severe earthquake the worst damage would probably occur in the older section of Safed, which is built upon a slope. Due to the topographical configuration of this locale, the dirt and rocks on the hillside have the potential to move out of place and downward, causing a kind of avalanche.

An important factor in determining the extent of the damage that might occur in the event of a serious earthquake is the number of times the earth has been disturbed so as to create new infrastructure. The city of Safed has been settled and resettled for a period of more than 2000 years. Another consideration is the fact that two strong earthquakes responsible for extensive destruction in Safed have occurred within the last 300 years, in both 1759 and in 1837.

Speaking on the probability of widespread damage in Safed, should a major quake occur, Katz said, “The Jewish Quarter is located on a very steep slope, and the homes are not built on rock but on an archaeological tel, landfill, building fragments and construction scrap from previous eras. These conditions would enable a landslide and therefore we are concerned that during high-magnitude earthquake, there would be extensive destruction and many casualties.”

Situated on a mountain top and overlooking the Sea of Galilee, Safed is considered one of the four Israeli cities holy to Judaism along with Jerusalem, Tiberias, and Hebron. Safed is a mixture of the old and the new, with its Crusader citadel, old stone houses, and modern shops. The city is considered to be one of the quaintest and most picturesque of all Israeli cities, in league with Jerusalem and Jaffa.

Jewish Mysticism   

While Jerusalem is considered the epicenter of Jewish learning, Safed is considered the very center for the study of Jewish mysticism. It is in Safed that the study of Kabbala, the body of literature comprising the inner secrets of Jewish scripture, found its full expression.

As early as the 16th century, Jewish sages settled in the area as a response to the times, one of relative freedom for Jewish study and religious practice. This was the era of the Ottoman Empire. Safed became at this time an important destination for Jews from both near and far, who hoped to commune with local sages and rabbis and receive advice. Through the centuries, Safed has held to its reputation as the stronghold of Jewish mysticism and pilgrimage.

Religious Freedom

Because of its high topographical location, Safed had long served as the battleground for militant Crusaders and Moslems. The 16th century at last brought the Jews of Safed peace from warring nations as well as freedom of religion. During the long history of foreign domination, the Jews of Safed were forced to practice their religion in secret. When the Turks came into power, the Jews at last found the liberty to practice their religion in the full light of day, free from subterfuge or restraint. This era of Ottoman rule over Palestine is therefore considered the golden age of Safed.

It was during this era that the Jewish refugees from the Spanish Inquisition were welcomed and encouraged to settle within Safed’s city walls. The city’s cultural life blossomed and Safed’s population burgeoned with religious scholars and Hebrew poets, casting a bohemian light on its inhabitants. Perhaps the most famous hymn composed during this time is the Lekha Dodi (To You My Beloved) prayer, recited in the synagogue on the Sabbath Eve as a welcome to the mystical Sabbath Queen, who is believed to usher in the holy character of the day. The Lekha Dodi prayer was composed by Rabbi Shlomo Halevi Alkabetz.

The school of thought that represents Jewish mysticism, Kabbalah, was a popular discipline during this time, as was the furthering of the framework of Jewish religious law. It was during this golden era that Rabbi Joseph Caro compiled his Code of Jewish law, which can still be found in a majority of Jewish homes.

Apt Moniker

The Israeli town of Safed, also known as Tzfat in the Hebrew language, or Tzefiya, as it is referred to in the Talmud, finds the origins of its name in the word “Tzofeh,” or “overlook.” The moniker is apt, since at an altitude of 2, 790 feet, or 850 meters, Safed is the highest of all Israeli towns, not to mention the coldest. Because of its height, Safed was useful in helping to mark the Jewish calendar which runs according to the lunar cycle. Fires were built at the highest point of the town and people in far away areas would see the smoke and know that the new month or a festival was being welcomed.

Because of its strategic location, the town was chosen by the Crusaders to serve as the building site for an impressive citadel, complete with a surrounding moat and built at Safed’s highest point. The Crusaders ruled the country from 1099-1291 and erected a citadel in Safed, which, like many other Crusader buildings, fell under the control of Muslim conqueror Saladin in the late 1100’s. Undaunted, the Crusaders came back fifty years later to build the largest Christian fortress in the East.

Military Stronghold

During the time the Crusaders maintained ruled over the area, Safed figured large as a fortified city and military stronghold because of the citadel which one source describes as “a fortress of very great strength between Acre and the Sea of Galilee.” A religious/military order known as the Knights Hospitaller built another important Safed structure, a castle, during this crusader reign.

In the year 1266, Crusader rule was overthrown by the Mamluk sultan Baybars, who wiped out the entire Christian Crusader population, cutting off the heads of all the captured men, and selling all the women and children into slavery. Under Mamluk rule, the town became Muslim, and the citadel was turned into an administrative center. In 1300 or so, Dimashqi recorded for posterity a description of the renovation of the citadel by Baybars. Dimashqi wrote that Baybars built there a, “round tower and called it Kullah. Its height is 120 ells, and its breadth is 70. And to the terrace-roof (of the tower) you go up by double passage. Five horses can ride up to the top (of the tower) abreast by winding passage-way without steps. The tower is built in three stories. It is provided with provisions, and halls, and magazines. Under the place is a cistern for rain-water, sufficient to supply the garrison of the fortress from year’s end to year’s end. In the fortress is a well called As Saturah. Its depth is 11 ells, by 6 ells across.”

There still remains today, a section of the citadel, which offers breathtaking views of the city of Safed. There is a grass-lined park surrounding the monument which serves as the perfect place to have an impromptu picnic. Jerusalem Street, where the city hall is situated, along with gift shops and banks, is believed to be built on the spot of the ancient moat. Modern Safed lies between the ancient citadel and the old city.

After the Normans were settled in France and had conquered England, France, England and the Holy Roman Empire found they were holding the reigns of power and were stronger than at any time since Charlemagne. The ruling kings and queens, just as Charlemagne before them, thought about taking back the entire Mediterranean basin and making a new entity, not unlike the Roman Empire. The city these rulers coveted most was Jerusalem, considered to be the city of Jesus Christ, but which was at that time under the control of the Islamic Fatimids.

Call To Arms

Pope Urban, speaking in 1095 AD in the city of Clermont, in the south of France, urged the people to take up weapons and release Jerusalem from the rule of the Fatimids. There was a wild clamor of support for this idea from the youngest to the oldest of those hearing the Pope’s call to arms. Several groups took off on the long journey to Jerusalem, before even the main, organized group of Crusaders set off on their way to the Holyland.

There was a belief that God would tear down the walls of Jerusalem once they arrived and so these beginning Crusaders believed that weapons and fighting would serve to be superfluous concepts. So secure were some in their belief that God would perform the necessary work on their behalf that they chose not to bring money along for the journey. The groups discovered that traveling and fighting were not as easy as they had supposed and the majority of them died during the journey.

One such group gave up on reaching Jerusalem and decided to stop in Germany and fight the Jews, instead. The group pillaged Jewish possessions and killed thousands of Jews for the crime of not being Christians.

Ultimate Destination

In autumn of the year 1096, the main Crusader group was deemed ready to travel to Jerusalem. The group split off, traveling varied routes, some by sea, and some by land, to Constantinople, where the Emperor Alexius became alarmed at the prospect of a coup. Alexius made haste to send the groups on to their ultimate destination: Jerusalem.

At first the Fatimids were not unduly concerned because they misread the Crusaders as consisting of a small army of Roman soldiers hailing from Constantinople, who were spoiling for a little battle in Syria. The Crusaders reached Jerusalem in May 1098, surprised at the evidence of a civilized society with advanced architecture, heated baths, and state-of-the-art medical know-how. While the Crusaders had their share of military fiascos, the Fatimids, already preoccupied with their battles with the Seljuks were found easy to overcome and Jerusalem and other cities fast came under control of the Christian militants.

Over the course of the next two centuries, Crusaders continued to flow into the Holy Land from Europe at the behest of Pope Urban II who urged Christians to wrest control of the land from the infidels. As the Crusaders opened up travel routes to the Middle East, large numbers of Jews sought a return to the land they called home.

Limited Freedom

Muslims under the military command of Saladin overthrew the Crusaders in 1187 and a period of limited freedom was then extended to the Jews who were then permitted by the Muslims to live in Jerusalem. The Crusaders managed to regain a toehold on the country, however, maintaining a network of fortified castles after Saladin’s death in 1193. The final defeat of the Crusaders occurred at the hands of the Mamluks in 1291.

Early mentions of the Israeli town of Safed are few and far between. The Jerusalem Talmud makes reference to the area as one of five locations where fires were lit to announce festivals or a new moon during the period of the Second Temple. Safed fit the bill for this purpose, situated as it is at the highest topographical point in Israel. The Jewish calendar is based on the lunar cycle and people in far-flung locations depended upon seeing the fire and smoke from these five mountainous areas as a means of delineating the special days and times of Jewish observance.

Study House 

Somewhat earlier, Jewish legend has it that the city was founded by one of Noah’s sons, after the great flood. Noah named this son “Shem” which means “name” and is a reference to Noah’s desire that his son would dedicate his life to spreading the name and word of God. Shem founded the first house of Jewish learning, or Yeshiva, in the town of Safed, along with his son Eber and this “Yeshivat Shem V’Ever” is considered to be the study house in which all the Jewish forefathers: Abraham, Isaac, and Jacob, studied Jewish law.

While Safed is home to many caves just waiting to be explored, the Cave of Shem V’Ever, situated near to the bridge just above Jerusalem Street, and not far from Palmach Street, is the most famous of all. This cave is believed to be the actual location of the famous study hall where the son and grandson of Noah, Shem and Eber, founded their academy of learning. Inside the dim and musty interior the caretaker, an elderly man, will offer to light a candle and recite a prayer on your behalf and it is customary to respond with a donation.

Roman Dominion

Sepph is mentioned in the writings of the Jewish historian Flavius Josephus, who documented Roman dominion over the area. In his book Wars 2:573 Josephus describes a fortified town by this name which is believed to have existed at the site of Crusader citadel in Safed. While some Roman period pottery shards have been found on Citadel Hill, most of the remains from the Roman era were obliterated by the erection of the huge Crusader fortress. It is believed that Safed only reached its current proportions, those of a true city, at the time of the Roman occupation.