Jacob Berab and Ibn Habib

Jacob Berab and Ibn Habib.

In 1527 Sulaiman I. began to rebuild the walls of Jerusalem. He also improved the water-supply, bringing water from a distance into three basins near the Haram area. The Tower of David was also restored, the walls being finished in 1542. Sulaiman gave the Jews permission to do whatever work they wished, and the Jewish accounts take cognizance of his action; e.g., the author of the "YiHus ha-Abot" (ed. Hottinger, 1659; ed. Baruch, Leghorn, 1785; transl. Carmoly, l.c. p. 453), who in 1522 came to Jerusalem from Venice. He relates that there were four covered market-places: one for Mohammedans selling wool and flax; a second for Jews selling spices; a third for the sale of vegetables; and a fourth for the sale of fruit. The most beautiful street was that leading from a gate in the Temple area. He himself lived "in the house of Pilate." He refers to the twelve gates of the Haram area, ten of which, he says, were open; and seven gates of the city, of which he mentions only Bab al-Ṣabt, Bab al-'Amud, and Bab al-Kuttan, and three gates on the side of Zion. He gives a description of the NaHmanides Synagogue with its beautiful marble columns. The only window was in the door on the west side, so that lights had to be used even during the daytime. There were 300 Jewish families in the city, among which were more than 500 widows. In addition to Isaac Sholal, he mentions R. David ibn Shoshan, the physician, as head of the Sephardic yeshibah, and a R. Israel as head of the Ashkenazic yeshibah. In 1523 David Reubeni was in Jerusalem for five weeks. He affirms (Neubauer, "M. J. C." ii. 145) that the Moslems showed him the cave below the rock in the Great Mosque. He speaks of two hills; one being Zion, where David was buried, and the other, Jerusalem. The same year a severe drought afflicted the city so that many fled; among them the nagid, who died in 1525. He was followed as head of the community by Levi ibn Habib, who was active in promoting harmony among the various Jewish parties in the city. A certain disturbance was wrought in 1529 by the coming of Solomon Molko. Many people commenced to fast, awaiting the end of time. His influence, however, was effectually nullified by Ibn Habib. In 1538 Jacob Berab attempted to reestablish the old practise of ordination ("semikah") in Palestine; and although Ibn Habib himself was one of those ordained by him, he resented the ordination, and Berab was obliged to fly to Egypt.

The inhabitants, especially the scholars, had largely increased in number; and though the former were well-to-do because of the many merchants that came from Italy, the scholars languished. Debts were contracted; and some of the houses used for charitable purposes had to be sold. This is especially dwelt on in two letters written by a certain R. Israel to Abraham of Perugia ("Sammelband," Mekize Nirdamim, 1888, p. 26). In his day there were two yeshibot, one of David Shoshan; but the scholars had to leave and seek sustenance elsewhere. Only goldsmiths, silversmiths, weavers, and shoemakers could make a living (ib. pp. 25, 26); the rest of the Jews hawked their wares in the neighboring villages. Most of the learned men were Sephardim; but two German scholars had recently arrived (ib. p. 30, below). Attempts had been made at various times to force the scholars to contribute to taxes other than the poll-tax. In order to prevent this, a takkanah had been laid down in 1509 by the Bene ha-Yeshibah (20 in number); this was renewed toward the end of 1547 and again in 1566 (according to Avila) or 1596 (Steinschneider, "Hebr. Bibl." xvi. 58; "Centralanzeiger für Jüdische Literatur," i. 51).

Ibn Habib died in 1553, and was succeeded by David ibn Abi Zimra. Even he was unable to lighten the burden of the taxes levied by the Turks; and with many others he left the city in 1567 and went to Safed. In addition to Ibn Habib the following prominent men deserve mention: Menahem di Lonsano (1562), Moses Alshakar of Egypt, Aaron b. Hayyim, Simon ha-Levi Innsburg of Frankfort, and Moses Najjarah of Damascus. In 1586 trouble was occasioned by the Moslems: the mufti declared that the synagogue of NaHmanides had previously been a mosque; and it had to be vacated. The Sephardim then built a synagogue, now the K. K. Talmud Torah; the Ashkenazim, one near the closed synagogue, supposed to be the present MenaHem ziyyon. In 1587 additional takkanot were issued, and after seven months had to be reaffirmed. In 1594 and 1599 the community was further depleted by plagues. In addition to the takkanah of 1596, Herem was placed upon all those who should reveal the names of rich scholars to the authorities. Moses Alshech, rabbi in Safed, intervened and secured aid for the Jerusalem Jews from Venice and other places.

For a number of years no further complaints are met with; and in spite of the plague, which reappeared in 1618 (Azulai, "Hesed le-Abraham," Introduction), the Jews prospered. In 1621 Isaiah Horowitz (Sheloh) went to Jerusalem as head of theAshkenazim, who had become very important in the community. Through him assistance came to Jerusalem from the Jews of Prague; but five years later he and others were obliged to flee to Safed on account of the extortions of the pasha. In 1623 an attempt was made to separate the Sephardic from the Ashkenazic Halukkah; but it was vetoed by the authorities, who reissued the takkanah referring to it (Luncz, "Jerusalem," ii. 147). In 1625 Mohammed ibn Farukh became governor of Jerusalem; and he oppressed the people with such onerous taxes that they fled to the rocks and caverns around the city and had hardly sufficient clothing to cover themselves. His brother-in-law Ottoman Agha took Ibn Farukh's place for a short time while the latter went on a pilgrimage. It was Ottoman who imprisoned Horowitz, Isaac Habillo, Moses Cordovero, and others (Luncz, l.c. iii. 38), and demanded heavy ransoms. Ibn Farukh returned and did worse than before. Complaint was made to the authorities in Damascus; and a cadi was sent to watch Ibn Farukh. Even this resulted in no change. Some of the leaders were tortured, e.g., Samuel Tardiulah, Moses Romano, and especially Abraham Ustiral, brother of Isaac Aboab, who had laid the complaint before the vali of Damascus. The cadi of Jerusalem joined in the oppression. He extorted money by threatening to turn one of the synagogues into a mill. In 1627 Ibn Farukh was deposed. He extorted in all 50,000 piasters from the Jews. An account of these persecutions, under the title "Horbot Yerushalayim," was drawn up by the rabbis of Jerusalem, and sent to Venice (printed in 1636; see Steinschneider, "Cat. Bodl." No. 3547, who has given a German translation in Pascheles, "Sippurim," 1856, iv. 49). A special deputy was sent to Europe to collect funds in aid of the community, the Ashkenazic congregation having been practically broken up by the flight of Horowitz, and the few who were left having joined the Sephardim. A letter was also sent to the Jews of Persia (Luncz, l.c. v. 262) complaining that only 144 Jews were to be allowed to reside in the city as poll-tax for only that number was being paid.
(see image) Plan of Jerusalem, Circa 1600. 1. Jewish Quarter. 2. Bethlehem. 3. Pool of Siloam. 4. Tomb of Rachel. 5. Tomb of the Kings. 6. Palace of Herod. 7. Mosque of Omar. 8. Tomb of Absalom.(From Bernandino Amico, "Trattato della Terra Santa," Florence, 1620.)

A letter written about this time by an unknown traveler from Carpi to his son (ib. v. 74) has been preserved. He found in Jerusalem many members of well-known Italian families, e.g., Moses Finzi, David Moscato, Mattathias Rieti, and Benjamin b. Moses of Orbino. The Jews were compelled to wear the same clothing as the Turks, except that they wore a bonnet resembling a "cappello." The community was deep in debt. Several times it had had to pay a sum of 6,000 piasters. There were two synagogues: a small one for the Ashkenazim, at whose head was Horowitz; another, a large one,for the Sephardim, near to which was a bet ha-midrash. There was also a small Karaite synagogue, the congregation of which numbered 20. He estimated the Jewish population at 2,000 souls. The city had eight gates, the walls having been built 100 years before his time. He describes at length the city and its monuments, especially the western wall where the Jews were allowed to congregate in times of peace. He speaks of the prayers prepared for the visits to this wall—an early reference, since the present prayers were arranged only at the beginning of the nineteenth century, by R. Samuel (author of "MinHat Shemuel") under the title "Sha'are Dim'ah."

Jerusalem