Sainthood and the Relationship between Zion and Moroccan Jewry
The Case of David O’ Moshé

Marc Eliany © All Rights Reserved

Oral and rabbinical accounts report not only yearning for Zion and Jerusalem but also actual traveling back and forth between east and west. Maimonides, Azoulay, Ben Atar, Avi Hatsira and Ibn Danan mentioned elsewhere in this series went on pilgrimage to the Holy Land or settled there. Some rabbis, i.e., Ben Atar, established rabbinical academies there. Messengers from the Holy Land went to Morocco from time to time to collect fund to support the poor as well as rabbinical academies. Messengers were welcomed in Morocco with great respect. They often traveled to remote villages not only to collect funds but also to teach for a while as well as to select candidates to study in Jerusalem. Most messengers returned to Israel but some died in Morocco. In most cases, the place of burial of the messenger became a center of pilgrimage, as was the case of Shemouel Elbaz (1600e) (known as Avi Hatsira), Amram Ben Divan and David O’ Moshé.

David O’ Moshé arrived to Morocco during the reign of Abd A Rahman (1822 – 1859), a time when political instability and natural disasters combined to bring about an economic downturn and a widespread famine. Jews suffered like everyone else. Yet, Moslems believed that Jews were better off and thus subjected them to repeated raids.

It was a time when the French conquered Algeria and prepared to take over Morocco too. As usual, when a king needed funds to finance a war, he imposed levies on Jews and confiscated riches accumulated by the wealthy. Abd A Rahman, summoned Don Yehuda Abrabanel, a relative of Don Isaac Abrabanel, and ordered him to surrender his treasures. Abrabanel complied, nevertheless the king ordered his arrest and tortured him till he died. The police then conducted a search in Abrabanel’s house and arrested his seventeen years old daughter Esther. As Esther’s fiancé objected to the arrest, the police killed him along with his beloved and wounded other members of the family.

David O’ Moshé landed in the port of Melilia in northern Morocco to find a Jewish community in despair, as King Abd A Rahman imposed heavy taxes on Jews to prepare the defense of Morocco from the French threat.

David O’ Moshé wandered around Morocco as messengers did. Everywhere he went, people found comfort in his words. Everywhere people attributed to him miraculous cures. As usual, Jews gave donations generously in spite of the hardship. Interestingly, David O’ Moshé decided to venture south to the Dra Valley, where a plague left many Jews and Moslems dead.

David O’ Moshé attempted to heal the sick everywhere. But at some point, he despaired and offered God his own soul in exchange to stop the plague. On a Friday evening, as he welcomed the Sabbath in his prayers, he walked into a cave in the Atlas Mountain, outside Tamzerit and surrendered his soul to the Angel of Peace. By the time villagers passed by at the end of the Sabbath, a stone sealed the cave miraculously and as they read Psalms in his memory, a chariot of fire carried his soul to heaven. Ever since, David O’ Moshé’s burial place became a center of pilgrimage for Jews and Moslem alike. David O’ Moshé was born in Jerusalem to parents of Moroccan origin.

Discussion

The tale of David O’ Moshé contains information of legendary nature as well as historical information of substance. First, it provides evidence that the Moroccan Jewry provided financial support to Zion as David O’ Moshé was on a mission to collect funds. In addition, king Abd A Rahman imposed special levies on Jews as well as demanded of people such as Don Yehuda Abrabanel to surrender their wealth. These accounts indicate that Moroccan Jews did have some resources to spare, in spite of the difficult historical conditions of abuse they were subjected too.

Furthermore, the account confirm that messengers from the Holy Land went to Morocco from time to time to collect fund to support the poor as well as rabbinical academies, often established by rabbis of Moroccan origin (i.e., Or Ha Haim Rabbinical Academy by Ben Atar). Messengers were welcomed in Morocco with great respect. They often traveled to remote villages not only to collect funds but also to teach. Most messengers returned to Israel but some died in Morocco,. In most cases, the place of burial of the messenger became a center of pilgrimage, as was the case of David O’ Moshé (and Ben Divan in Ouazan).

Relationships between Moslems and Jews were not always abusive. They were often cordial and based on mutal respect. David O’ Moshé’s burial place, for example, became a center of pilgrimage not only for Jews but also for Moslem.

David O’ Moshé’s tale reconciles to some extent contradictions discussed elsewhere in this series (i.e., in Exploitation and Abuse between Moroccan Kings and Jewish Leaders, 1511-1792). Specifically, it is important to stress that although Jews were often subject to abuse and humiliation in Morocco, they also experienced decent living conditions and cordial relations with Moslem neighbors. Abuse and cordiality co-existed. This enigmatic pattern may be of special significance in discussions of Jews in Moslem Lands. For Jews enjoyed a legal, though inferior status as dhimmis in Moslem lands. Moslems humiliated and abused Jews but they were also compelled to protect them by law. Moreover, unlike in Christian lands, in spite of hostility towards Jews in general, Moslems maintained cordial relations with Jews and even shared with them holy places of pilgrimage.

Exploitation and Abuse Between Moroccan Kings and Jewish Leaders 1511-1792

Marc Eliany © All Rights Reserved

Historical and rabbinical sources tend to stress that Jews lived under difficult economic conditions in Morocco. Both provide ample evidence confirming their assertions; and yet, the underlying text does indicate that Jews managed to accumulate wealth, spend it conspicuously as well as maintain decent levels of learning and creativity. An attempt will be made to reconcile this seeming contradiction.

Historical and rabbinical sources indicate that Jewish leaders occupied significant positions of power in Morocco. They were advisors, ministers, diplomats as well as ‘king’s merchants.’ They were able to influence policy in matters relating to commerce, international relations as well as the status of Jews.

The Case of Samuel and Joseph Palagi Jews under Sa’adian Kings: 1511-1684

Sa’adian tribes rose from the Dra’ Valley to reign over Morocco (1511-1549). They managed to overcome rival tribes, including Oulad Watas as well as free Spanish and Portuguese posts on Moroccan Coasts (1541). Jews suffered during early years of reign consolidation but prospered thereafter. Many Spanish and Portuguese converts were allowed to settle in Morocco and return to Judaism. Jews prospered as weapon makers, doctors, translators and producers of salt, sugar, wax, honey and soap, among many other products. Sa’adian kings did not only protect Jews, they employed them as advisors and diplomats (See for example Hirschberb, 1965 Zafrani, 1983 and Chouraki, 1985 for related historical evidence).

Jews lived in relative peace in quasi-autonomous communities. Synagogues sprung everywhere, but remained modest, so as not to attract the attention of Moslems who did not approve of the resurgence of Judaism in Morocco. Economic conditions improved but wealth accumulation remained modest. Rulers exploited the Jews who spoke Spanish, Portuguese, French, Italian and Turkish as well as those who lived in the land for many generations and spoke Moroccan Arabic and Berber dialects, i.e., Rifit, Tashelhit or Sahraouite. There were among them merchants and jewelers. They made coins and exchanged them. They had their hand in every trade, they knew how to saw and work leather and die thread and cloth. Some Jews specialized in gold and silver embroidery. They taught their children Hebrew. They also read and wrote Arabic in Hebrew letters. But in spite of the blessings they brought to Morocco, Jews were despised. They wore distinctive cloths, for example. The rich among them traveled to Christian lands and lived there as Christians, although they lived as Jews in Morocco. Some Jews converted to Islam, although some maintained Jewish practices covertly. Jews traveled to Gibraltar and returned to Tangier after thirty days. When they did not return within the prescribed time, they were fined and expelled. Jews built three synagogues in Gibraltar. Some wandered to Amsterdam and Manchester. Some lived as Christians in England (See for example Hirschberg, 1965 Zafrani, 1983 and Chouraki, 1985 for related historical evidence).

South of Marrakech in the High Atlas, in Sousse Al Aksa, Jews rode horses and carried arms although they paid a head tax (dhimma). Some were accepted as full members of local tribes. They were artisans and farmers among them. Some belonged to the karaiim sect that assimilated into the local Jewish community and disappeared (1600 CE) (See for example Hirschberg, 1965 Zafrani, 1983 and Chouraki, 1985 for related historical evidence).

Samuel and Joseph Palagi 1603-1650 served Saadian Kings in the time of Al Manzur and his son Zaidan. Samuel and Joseph held residences in both Marrakech and Amsterdam and represented Morocco in all matters of trade and diplomacy. When Joseph died, his children represented the Saadien kings till the end of their days (See for example Hirschberg, 1965 Zafrani, 1983 and Chouraki, 1985 for related historical evidence).

In spite of the historical context described above, oral accounts as well as rabbinical sources tend to recount hardship and destruction of Jewish communities often. Sometimes tales of hardship appear exaggerated because it is evident that Jews did also experience decent relations with Moslem neighbors. They also held important positions in government, diplomacy and commerce, especially in import and export and wholesale and distribution all across Morocco. Rabbinical rulings calling upon Jews to celebrate life cycle events such as weddings and Bar Mitzvahs with modesty do indicate that Jews accumulated enough resources to spend lavishly. Yet, tales of hardship remain omnipresent in some accounts.

Tales recount a time of famine, days when many among the children of Israel died from thirst and starvation, those who survived were slaughtered, and women were sold in Moslem markets while mobs defiled Torah Scrolls and houses of prayer. Tales also report that children were assembled around Torah Scrolls and the aged stood around them and pleaded with the Creator to spare the community on account of the toddlers who did not sin. Moroccan kings turned against Jewish citizens, demanding provisions they no longer had. Chaos (dar a’ siba) reigned in the land and law and order (dar al maczen) was reduced to nothing. It was a time when kings had no one to dominate except for Jews. Jews paid kings multiples of the prescribed dues (dhimma), yet no one felt safe and no one could earn a living for fear of the strong-armed that ruled the land. People wondered when would injustice end? And rumors spread that a redeemer was about to save Jews from exile but Shabtay Tsvi brought no redemption (1665) (See for example Hirschberg, 1965 Zafrani, 1983, Chouraki, 1985 and Sar Shalom for related historical evidence).

Yet, Jewish inhabitants as well as Spanish and Portuguese refugees appear to have enjoyed some prosperity under the rule of Saadian kings in Morocco. Saadian kings did not abuse their advisors and intervened on their behalf while abroad, i.e., when Spanish authorities demanded the arrest of one of the Palagi brothers in England (Sar Shalom).

Life may have been difficult during periods of internal wars, i.e., when Oulad Saad battled other tribes to take over the kingdom. But once Saadian kings consolidated their power, normal life resumed and Jews prospered. It is possible that not all Jews did well across Morocco. Some communities may have lived under oppressive conditions in remote places where local Moslem leaders remained less accommodating. It is also possible that oral and rabbinical accounts lack accuracy in terms of time and place and thus tend to tint ‘good period’ in bad light.

The Case of Mimran, Toledano and Ben Atar 1666-1727

According to oral and rabbinical sources, a wealthy Jewish tribe led by Ibn Mishal maintained autonomy in Northern Morocco and had a private army. Rashid Al Alaoui (1666-1672) tamed Ibn Mishal’s tribe and used its wealth to take over the kingdom. Rashid accommodated the Jews at the beginning of his reign but oppressed them later, i.e., he ordered the closing of synagogues and demanded high levies everywhere (Sar Shalom).

Ishmael Al Alaoui inherited his brother’s reign (1672-1727). Relative peace came upon the land under his rule. There are indications that Jews enjoyed relative prosperity during this period. Mimran (Yossef and Abraham), Toledano (Daniel and Yossef) and Ben Attar (Moshe) represented the king in foreign lands and bought him armaments to maintain peace from Tangier in the North to River Nun in the South. But in spite of the blessing they brought to the land, Jews walked bare feet in the street and had to pay their dues in labor (without remuneration), on top of the dhimma levies they paid (Sar Shalom).

According to rabbinical accounts, envious Moslem ministers poisoned Abraham Mimran, his brother Shemouel who was the president of the Jewish community was imprisoned and Shemouel’s son was murdered in his own home. Yossef Mimran was also murdered. Envious Moslem ministers fabricated a plot against Moshe Ben Atar to rob his wealth and get rid of him. Ben Atar died in prison a short while later (See for example Hirschberg, 1965 Zafrani, 1983 and Chouraki, 1985, Sar Shalom for related historical evidence).

According to a folktale associated with Haim BenAtar, the mayor of Sla, who was especially hostile to Jews, spread rumors that Jews killed a Moslem boy. Moslems attacked the Jewish quarter, spreading death and destruction everywhere. Rabbi Haim rushed to King Ishmael and gave him ‘a magic mirror’ which showed Sla’s mayor planning a coup. Although the king was in the midst of his anniversary celebration, he led a company of soldiers to Sla, chopped its mayor’s head and dispersed the mob.

It is known also that Moshe Ben Atar’s influence became too significant to bear, bringing about his dismissal, imprisonment and death. Moshe may have been dismissed following a power struggle between Moslems and Jews in the royal court. Kings dismissed Jewish court advisors to disinherit them too.

Haim Ben Atar returned to Sla after losing his benevolent father in law and learnt gold and silver embroidery to make a living while continuing his rabbinical occupations. According to a second legendary account, the governor of Rabat demanded of Rabbi Haim to embroider a wedding gown, among other matrimonial costumes, within a short delay. Rabbi Haim stated he could not fulfill the governor’s demand because of a vow he made to occupy himself with embroidery only one hour per day while the rest of his time is devoted to learning. As rabbi Haim persisted in his refusal to yield to the governor’s demands, he was thrown into a lions’ den. But Rabbi Haim survived the ordeal, chanting Psalms to sooth the lions’ fury. The governor realized then that rabbi Haim was a holy man, showered gifts upon him and released him (Sar Shalom).

Rabbinical Accounts

Rabbi Haim reported in his preface to ‘Or HaHaim’ that after the death of Moshe BenAtar, Moroccan authorities made claims on the inheritance due to him and his wife. As the claims were exaggerated and could not be met, Haim was imprisoned. The Jewish community collected the funds required to release Haim and he moved to Fez. But it was a time of drought and Jews suffered not only of famine but also of re-occurring attacks. So Rabbi Haim moved north to Tetuan and from there to Jerusalem (see also Sar Shalom).

Shemouel Sumbal and the Kings Merchants 1727-1790

After the death of Ishmael Al Alaoui, each of his ten sons made a claim to the throne and for thirty years there was no peace in the land (1727-1757). And when injustice did not seem to end, a drought came upon Maghreb. Jewish accounts report that those were days when life was not worth living. Many Jews sought refuge in the interior of Morocco. And there was no peace in the land until the reign of Mohamed Ben Abd Allah (1757-1790). In 1765 the king rebuilt the port of Mogador (Essaouira) and modernized the city and appointed ten Jews to be the king merchants and deal with foreign nations in matters of international commerce, among them Samuel Sumbal son of Elisha’, Aaron Af-Lalo of Agadir, Moses Eved-Rahem of Tetouan and Maimon Ben Isaac of Marrakech, the son of Joshua the Castilian, who was the Rabbi of the city of Corcos just before the expulsion. But even then, there was no security even in high ranks, for the most notable among the Children of Israel were but servants in the hands of the kings and from the highest of all positions, they often ended humbled, like the most common man in all the land, for it was a time when fate was determined more by shifting political needs than by reciprocity or any sense of justice. Shemouel Sumbal was poisoned in prison (See for example Hirschberg, 1965 Zafrani, 1983 and Chouraki, 1985 and Sar Shalom for related historical evidence).

The Case of Mordecai Shriki and expulsion of the Jews of Fez 1790

Upon the death of Mohamed Ben Abd Allah (1790), chaos came upon Maghreb again. Road pirates robbed Jews everywhere, defiled women and desecrated synagogues. Yazid the son of Abd Allah demanded levies Jews did not have and when they did not deliver the expected payment, he expelled them from Fez. Jews wandered like nomads and lived in tents in the heat of the summer and robbers raided them and took the little they had left and even serpents, scorpions, insects and rodents came to take their dues. After two years, Yazid went to Marrakech and filled its streets with corps and robbed it of all its wealth and Moulay Hissam could not stop him and escaped. Yazid arrested Mordecai Shriki, who was Mohamed Ben Abd Allah’s advisor, and ordered to burn him alive. After Yazid brought death and ruin to other cities, a bullet spilled his blood (See for example Hirschberg, 1965 Zafrani, 1983 and Chouraki, 1985, Sar Shalom for related historical evidence).

The case of Rabbi Shelomo Ibn Danan 1850

Rabbi Shelomo Ibn Danan was born in Fez (taf resh heth) to an illustrius family that maintain a rabbinical academy for several generations. He died in the year (taf, resh, pe, tet) He is the descendent of Rabbi Moshe Ben Maimon Ibn Danan, known as ‘rambam alfassi.’

Rabbi Shelomo Ibn Danan began teaching at age 18, served as rabbinical judge in Fez as of the age of 21 for fifty years. He went to Israel at the age of 27 but stayed there only 33 days. He assumed a community leadership role in Fez upon his return from Israel. He became chief rabbi and chief justice in Fez at the age of 30 and served in this capacity for 50 years. He is the author of several books containing his main rabbinical rulings ‘Asher lishelomo’ (According to Solomon), ‘Bikesh Shelomo’ (Solomon’s Bequest).

Unlike leaders mentioned earlier, Ibn Danan did not serve as a diplomat or kings merchant. He was highly respected in the Moroccan royal court by the king as well as ministers. He maintained a dialogue with Moslem leaders. Several Moslem leaders attended his funeral (Sar Shalom).

The case of Rabbi Yaacov Avi Hatsira 1808 – 1880

Rabbi Yaacov Avi Hatsira (1808-1880) lived in the village of Riyasni in Tafilalet all his life. He was a prolific rabbinical author revered by Jews and Moslems alike anywhere he went.

It goes without saying that Jews sought his advice. But Moslems admired him too and often sought justice in his court. Religious Moslem leaders disapproved of the practice but attempts to dissuade common followers from seeking justice at rabbi Yaacov’s court failed time and again. The Moslem leaders called upon the secular leader of the region to intervene, but he too refused to listen to them due to his deep respect for rabbi Yaacov.

As all failed, the Moslem leaders spread a rumor that Jews buried gold and jewelry in tombs, hoping that common Moslems would defile Jewish cemeteries and thus bring about an open conflict between the two communities. But this conspiracy failed too.

One day the Moslems leaders summoned rabbi Yaacov to a debate during which they claimed the rabbi defiled the Moslem faith. Soon, they rushed a message to the king to demand the arrest and execution of rabbi Yaacov. Raabinical accounts suggest that the king sent his guards to arrest the rabbi but as soon as they arrived to the village, the gate crumbled on their heads and killed them. However, it is more likely that the regional secular leader harmed the guards to protect Jews under his tutelage. In this specific case, the Moslem leaders realized that they could not harm the Jews in the Tafilalet region and thus refrained from harming them.

Discussions

Rabbinical and oral accounts tend to : 1. disregard historical chronology, 2. glorify heros and 3. transform events into miracles; yet, tales remain anchored in real historical events.

Moroccan kings relied on Jewish advisors from time to time. The palagis achieved prominence without any indication of abuse by Moroccan kings. However, evidence of systematic abuse is prevalent in the case of the Mimrans and the Ben Atars as well as Sumbal and Shriki. In other words, Jews may have enjoyed decent living conditions under the reign of stable kings but suffered a great deal during periods of instability.

Jewish leaders exploited diplomatic and commercial opportunities to settle abroad (i.e., the Palagis), in all likelihood because living conditions in Morocco were unpredictable (i.e., Mimrans and Ben Atars).

Moroccan kings exploited Jews to advance personal objectives and deserted or abused them when they became a liability. Jews enjoyed decent living conditions from time to time when law and order reigned in Morocco under stable kings but suffered a great deal during periods of instability. There are also indications that Jews may have lived in peace in selected areas even during period of instability (i.e., Ibn Mishal). Moroccan kings also showed respect for the learned (i.e., Ibn Danan). Thus, although Jewish suffering has been significant over extended periods, it is not reasonable to suggest that Jews experienced hardship at all times.

It is also possible that Moroccan kings distinguished between Jewish ‘secular’ leaders (i.e., merchants and diplomats) and religious leaders. Moroccan kings may have considered wealth accummulated by Jewish merchants and diplomats in their service as ‘rightfully’ theirs. There may have been conflicts between kings and Jewish ‘secular’ leaders as to accummulated gains, which is not the case in relationships with religious leaders who were not wealthy. It seems that Moroccan kings held higher respect for rabbinical than secular leaders. To the extent that this latter observation is true, it would make sense to suggest that although historical and rabbinical sources tend to stress that Jews lived under difficult economic conditions in Morocco, and although both provide ample evidence confirming their assertions, the underlying text does indicate that Jews managed to accumulate wealth, spend it conspicuously as well as maintain decent levels of learning and creativity, which gained them respect among Moslem neighbors. In some cases, local leaders protected Jews under their tutelage in spite of persisting religious conspiracies to cause them harm (i.e., Tafilalet).

References

Azoulay, D. (H.I.D.A.) Shem Hagedolim, (Names of the Great). Hebrew

Ben Atar Haim, Or Ha Haim, Jerusalem (Hebrew)

Chouraki, Andre 1985 Histoire des Juifs en Afrique du Nord, Hachette

Hirschberg, J.W. 1965, A History of the Jews in North Africa from Antiquity to our Time, Jerusalem Bialik Institute. (Hebrew)

Sar Shalom Shimon, ???? Moroccan Sages, Jerusalem, Hod Yossef. (Hebrew)

Zafrani Haim, 1983 Mille Ans de Vie Juive au Maroc, Histoire et Culture, Religion et Magie, G.P. Maisonneuve et Larose, Paris

Eliany, M. (2005) Jewish Moroccan Tales, www.artengine.ca/eliany/

Facts and Fictions in Rabbinical Accounts in relation to Rabbi Haim Ben Atar

Marc Eliany © All Rights Reserved

Ben Atar Haim, (Sla 1691e – Jerusalem 1743e), known as ‘Or Ha Haim’ (Light of Life), as well as ‘hakadosh’ (the holy or the saint), is the son and grandson of rabbis known for their generosity and philanthropy (Moshe and Haim respectively). Haim was the son in law of Moshe Ben Atar, his great uncle, who was an advisor to king Ishmael Al A’laoui (1672-1727) and was known for establishing rabbinical academies and supporting rabbinical students in Meknes, among other places.

Historical Context

Relative peace reigned in Morocco in the days of Ishmael Al A’laoui (1672-1727). Mimran, Toledano and Ben Atar represented the king in foreign lands and bought him armaments to maintain peace from Tangier in the North to River Nun in the South. But in spite of the contributions Jews made to the well being of Morocco, they remained subject to great humiliation. Those were the days when injustice made life bitter but Jews praised Heaven they earned a living in spite of their hardship, the poor did not go hungry and rarely did any conversion to Islam take place in spite of their dispersion in most remote corners of Morocco (See for example Hirschberb, 1965 Zafrani, 1983 and Chouraki, 1985 for related historical evidence).

Rabbinical Accounts

Rabbinical reports by rabbi Yossef Ben Naim indicate that royal edicts aimed to humiliate Jews during the reign of king Ishmael by imposing heavy taxes, which included labor, i.e., demeaning tasks without remuneration, a ceremonial slap when the dhimma levy was delivered, walking bare feet in streets adjacent to mosques, and moving away from the path of Moslems. Attacks on Jewish quarters were also common. Authorities intervened from time to time to spare life and property, but not systematically nor with conviction (Sar Shalom).

Legendary Accounts – The Magic Mirror Tale

According to a folktale associate with Haim BenAtar, the mayor of Sla, who was especially hostile to Jews, spread rumors that Jews killed a Moslem boy. Moslems then attacked the Jewish quarter, spreading death and destruction everywhere.

Rabbi Haim rushed to King Ishmael and gave him ‘a magic mirror’ which showed Sla’s mayor planning a coup. Although the king was in the midst of his anniversary celebration, he led a company of soldiers to Sla, chopped its mayor’s head and dispersed the mob.

Fact versus Fiction

Setting the tale in its historical context, it seems that the essence of the account is anchored in facts, although a few details are not accurate. The ‘magic mirror’ detail is of course a fictional element used to valorize the miraculous deliverance of the Jews of Sla due to the benevolent intervention of Haim Ben Atar. Haim was the son in law of Moshe Ben Atar, who was in fact an advisor to King Ishmael. It may be possible that either Haim or Moshe intervened on behalf of the Jews of Sla successfully.

It is know also that Moshe Ben Atar’s influence became too significant to bear, bringing about his dismissal, imprisonment and death (fact). Moshe may have been dismissed following a power struggle between Moslems and Jews in the royal court. Kings dismissed Jewish court advisors to disinherit them too.

Haim Ben Atar returned to Sla after losing his benevolent father in law and learnt gold and silver embroidery to make a living while continuing his rabbinical occupations (fact).

Legendary Accounts – Haim in the Lions’ Den

According to a second legendary account, the governor of Rabat demanded of Rabbi Haim to embroider a wedding gown, among other matrimonial costumes, within a short delay. Rabbi Haim stated he could not fulfill the governor’s demand because of a vow he made to occupy himself with embroidery only one hour per day while the rest of his time is devoted to learning. As rabbi Haim persisted in his refusal to yield to the governor’s demands, he was thrown into a lions’ den. But Rabbi Haim survived the ordeal, chanting Psalms to sooth the lions’ fury. The governor realized then that rabbi Haim was a holy man, showered gifts upon him and released him.

Rabbinical Accounts

Rabbi Haim reported in his preface to ‘Or HaHaim’ that after the death of Moshe BenAtar, Moroccan authorities made claims on the inheritance due to him and his wife. As the claims were exaggerated and could not be met, Haim was imprisoned. The Jewish community collected the funds required to release Haim and he moved to Fez. But it was a time of drought and Jews suffered not only of famine but also of re-occurring attacks. So Rabbi Haim moved north to Tetuan.

Legendary Accounts – The Redemption of the Jewish Pirate

After a short stay in Tetuan, Rabbi Haim sailed to Jerusalem, his boat sunk but he survived miraculously hanging on to a piece of wood. Rabbi Haim drifted to North African shores where he survived an encounter with a lion as well as with a Jewish pirate that was once upon a time his student. Rabbi Haim convinced the pirate to mend his ways and sail with him to Livorno, Italy (Sar Shalom).

Rabbinical Accounts

The North African Jewish community in Livorno welcomed Rabbi Haim and helped him publish two books: ‘Or Ha Haim’ a mystical commentary on the Bible as well as ‘Peri Toar’ (Majestic Fruits). He refused a rabbinical post in Livorno but managed to enlist ten rabbinical students to join him in his journey to Jerusalem as well as financial support a rabbinical academy there.

The group landed in Acres, stayed there about one year to avoid a plague in southern Israel. Haim went on pilgrimage to Rabbi Shimon Bar Yohay tomb in Meiron then. He settled as planned in Jerusalem a year later and established there a rabbinical academy. Rabbi Haim Azulay (Hida), (Jerusalem, 1724 – Livorno, Italy, 1807), among his students, testified as to his teacher’s depth in learning.

Raabi Haim Ben Atar influenced the Hassidic movement a great deal. According to rabbinical accounts, Baal Shem Tov, a Hassidic leader traveled to Kushta (Turkey) on his way to Jerusalem to meet Rabbi Haim but cancelled his trip for unknown reasons. Rabbi Guershom, Baal Shem Tov’s brother in law did go to Jerusalem to study with rabbi Haim, but arrived after the later died (Sar Shalom).

Ben Atar Haïm, son of Moché, known as Or HaHaim, was born in Meknès, Morocco. He was a rabbi, cabbalist and teacher. He is the founder of the rabbinical academy ‘Yéchivah Kénésset Israël.’ He is the author of ‘Héfets Hachem’ (God’s Wish), a commentary of the Talmud; ‘Richon lé Zion’ (First in Zion), a commentary on the Bible and the Talmud; ‘Safék Sféka’ (Doubts of Doubts), an essay about prophecy and related matters, among other books mentioned above. He is commemorated annualy and a rabbincal academy ‘Or Ha Haim’ is named after him.

Discussions

Moroccan rabbis like rabbi Haim Ben Atar were quite productive. They wrote commentaries on the Bible and the Talmud in most cases. In the case of Or Ha Haim, the interpretation was influenced by a Cabbalistic or mystical conception. As there was no Hebrew printing house in Morocco, rabbis traveled to foreign countries to print books. Sometimes, they also gave manuscripts to messengers to print them in Livorno, among other places.

From time to time, rabbis reported historical events in prefaces to their manuscripts. These reports tend to be tinted by a world of concepts dominated by their beliefs. Although most rabbi had rationalist tendencies, some tended to attribute common event to divine intevention. For example, Haim Ben Atar attributed his surviving the encounter with a lion as God’s will. Some of the details may have been intended to glorify God and the writer too.

In addition to rabbinical interpretation, historical event went through a second layer of transformation in folk tales. Common people, sometimes educated but mostly uneducated, tended to tell a tale as if they witnessed it or as a legend, disregarding chronology (i.e., a distant historical event may be told as a recent experience). They also tend to glorify heros by transforming a simple intervention into a miracle, i.e., Ben Atar’s pleading with the king to protect the Jews was transformed into a miracle with the use of a magic mirror with a capacity to convey a coup!

Yet, in spite of rabbinical and folk interpretations, most tales were anchored in real historical events as demonstrated above. King Ishmael and Moshe Ben Atar and their relationships can be clearly identified and described. Therefore, historical evidence can be derived from oral folktales and rabbinical accounts, although it shpuld be done with care.

References

Ben Atar Haim, Or Ha Haim, Jerusalem (Hebrew)

Chouraki, Andre 1985 Histoire des Juifs en Afrique du Nord, Hachette

Hirschberg, J.W. 1965, A History of the Jews in North Africa from Antiquity to our Time, Jerusalem Bialik Institute. (Hebrew)

Sar Shalom Shimon, ???? Moroccan Sages, Jerusalem, Hod Yossef. (Hebrew)

Zafrani Haim, 1983 Mille Ans de Vie Juive au Maroc, Histoire et Culture, Religion et Magie, G.P. Maisonneuve et Larose, Paris

Rationalism and Mysticism
Spanish Portuguese Jews in Morocco in the time of Rabbi Yaacov Sasportas

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The war of the Christians against the Moors had devastating consequences on Jews on both side of the conflict. Although Jewish culture flourished to an extent that it is remembered as the golden era of ‘Sepharad Jewry’ in Iberia and North Africa, Moslem and Christian religious zeal brought much hardship upon Jewish citizen in the form of coercive conversion, increased taxes, expulsions and abuses that included death.

Citing ‘Jewish heresy,’ calls for the expulsion of the Jews from Spain were voiced as early as 1460 (Alfonso de Spina). In 1481 the first Auto-da-fe took place in Seville, followed by expulsion from Andalusia (1483), Inquisition instructions to target Judaizing New Christians (1484), accusations that Jews and New Christians ‘crucified a child to bring about the destruction of Christianity’ (1490) and the expulsion in 1492, following the conquest of Granada, the last Moslem stronghold in Iberia. But even prior to 1460, rabbinical testimonies indicate that persecution of Jews was omnipresent in Spain and that it involved forced conversions and death (see the case of Ankaoua in Toledo in Sainthood, Lineage and Social Stratification in Jewish Morocco, for example). Persecutions did not end in Spain. Most Jews sought refuge in Portugal but by 1497 Jews were baptized en mass there (Bar Navi, 2002).

As usual, Jews sought refuge in more accommodating places. The elite settled in Holland, Italy, the Balkan region, and parts of the Turkish Empire including Turkey, Egypt, Syria and Israel. But the majority immigrated to North Africa, with a high concentration in Morocco. Jews and New Christians immigrated to North Africa to practice Judaism more freely and in spite of oppressive living conditions there too. Given the hardship, many Jews found comfort in mysticism in an attempt to make sense of their suffering. Yet, contrary to widespread accounts, delving into mysticism did not imply giving up on rational thinking, as demonstrated by Rabbi Yaacov Sasportas.

Some known rabbi settled in North Africa for good. Rabbi Yossef Giktilia, author of Shaare Zedek (Gates of Justice) settled in Sale. Rabbi Haim Bibas settled in Tetouan and turned it into a center of rabbinical learning. (Sar Shalom). But many other rabbis stayed in Morocco only for a while.

Rabbi Yaacov Hayat, author of Maarecet Haelohut (Divine Systems), reported abuses and starvation in Fez then. Hayat immigrated later to Napoli. Rabbi Yaacov Beirav (1474-1546) also spent a brief period in Fez, before wandering to Safed, where he taught Joseph Caro (1488-1575), author of Shulcan Aruc (Set Table). Rabbi Shimon Lavi settled in Fez as a child, acquired his education there, before moving to Tripoli, where he established a rabbinical academy. He is the author of an interpretation to the Book of Splendor (Sar Shalom).

Ongoing calamities swung the pendulum in Jewish communities from rationalism to mysticism, with Luria bridging between the two as well as between Sepharade and Ashkenaze in Safed (1534-1572 CE), spreading the belief that suffering must herald pending messianic deliverance. It was a time when exorcists (baal shem) and amulets gained powers potent enough (at least in theory) to save Jews from evil and exile (i.e., dybbuks, jnun as well as terrible neighbors) and as if miraculously, a messiah appeared (Shabbetai Zvi 1626-76) and almost all the Jewish world was taken in.

Rabbi Yaacov Sasportas (1610-1698), born in Oran to a family related to Rabbi Moshe Ben Maimon (Ramban), also of Spanish origin, demonstrated rabbinical brilliance and served as judge in Tlemcen and rabbi in Marrakech, Fez and Sale, before taking position as director of a rabbinical academy in Amsterdam and rabbi posts in London, Hamburg, Livorno and Amsterdam, where he died.

Sasportas, a rabbi versed in Cabbala, led the campaign against the messianic movement of Shabetai Zvi while in Tlemcen, in collaboration with Aharon Siboni in Fez and Daniel Toledano in Meknes and continued his campaign in Europe in collabration with Shemuel Aboab (Venice), Shimon Shapira (Prague) and Yossef Levy (Livorno) (1626-1660).

As predicted by Sasportas, the messiah proved false but Jewish existence remained miserable and desperate yearning for salvation made the Shabbatean movement last through the 18th century, causing many disenchanted Jews to convert to Islam, Christianity as well as Frankism (i.e., an underground Shabbatean religion led by Jacob Leib known as Frank, 1726-1791).

Sasportas fulfilled a variety of diplomatic missions on behalf of Morocco in Europe. His diplomatic experience opened new doors for the Jews in Europe. For as usual in Jewish history, destruction gives rise to reconstruction, as Sasportas together with Rabbi Manasseh Ben Israel, a Marrano scholar (1604-1657), combined with British fundamentalists with sympathies for Jews to convince Cromwell to allow Jewish immigration, making England the harbinger of Modern Jewish communities (1648-1732).

Sasportas is the author of Edout bét Yaacov (Jacob Testimony) and Ohél Yaacov (Jacob’s Tent), as well as an account on the Shabetai Zvi campaign.

References

Alfonso de Spina, Fortress of the Faith. Bar Navi, Eli et. al. 2002, A Historical Atlas of the Jewish People, Schocken Books, NY Sar Shalom Shimon, ???? Moroccan Sages, Jerusalem, Hod Yossef. (Hebrew) Johnson, Paul, 1987, A History of the Jews, Phoenix Press