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By Elias H. Lindo, Esq., of London.
My Dear Sir:
Having been to Madrid lately, while in Spain, I felt it to be my duty
to visit Toledo, the city where so many of our learned men flourished, who
spread their learning through Europe at the time it was enveloped in
barbarous ignorance; and a place so famed for remarkable incidents in
Jewish history. As my notes may be interesting to you, I send them,
permitting you to make any use of them you may think fit.
The first settlement of the Jews in Spain is lost in the obscurity of
ages, but no doubt can exist of its having been at a very early period;
for if the ancient Tarshish was, as is supposed by many learned writers,
to have been a city of the Peninsula, some most probably resided there
seven hundred years before the Christian era, for as we learn by the
Bible, Jonah intended to flee thither. Now, as that event was a century
and upwards after Solomon, whose ships traded to Tarshish, it may
naturally be imagined that some settled there; for it can hardly be
supposed the Prophet would have sought refuge in a place where none of his
religion were to be met with. There is no mention in the history of the
reign of King Solomon, that he sent collectors or received tribute from
Jews resident in other countries; and even if he did, it is highly
improbable he would have sent Adoniram, who “was over the tribute,” to
collect it in Spain. I should, therefore, be inclined to doubt the
assertion of the Murviedran manuscript, and the authenticity of the
mutilated tombstones, found in the neighbourhood of the ancient Sagantum,
as any corroboration of the deductions drawn from them. Spanish historians
generally consider the immigration to have taken place on the destruction
of the temple by Nebuchadnezzar, who had been accompanied in his
expedition against Judea by Hispan as an auxiliary. On his return to
Hispania, some Jews accompanied him, either voluntarily, or were presented
to him by Nebuchadnezzar. Others state it to have been on the restoration
to freedom by Cyrus, that some accompanied his captain, named Pirius, to
Spain. Whether at the former or latter period, their early settlement is
confirmed by Don Isaac Abarbanel, in his Commentary on Zechariah, where he
states that his and another family resided at Seville during the second
temple; and yet further, by a recorded fact in Spanish history, that where
a capitation tax of thirty sols was levied on the Jews residing in Spain,
those of Toledo were exempted from it on the plea of not being parties to
the condemnation and crucifixion of Jesus. Some later writers assume the
great influx to have taken place after the destruction of the second
temple; one says, “After Titus the son of Vespasian subjected Judea,
many of those who could escape from the sword of the Roman legions, or the
flames that reduced the beautiful Jerusalem to ashes, fled seeking an
asylum, some in the East, some in Babylon, some in Egypt, and the families
of the greatest consideration were brought to Spain, among whom were the
remnants of the tribes of Benjamin and Judah, descendants of the hose of
David.”
The first Jewish settlers are generally supposed to have built the city
of Toledo, which they had named Toledoth,
תולדות
by striking off the two last letters, its present name remains; although
Hebrew writers of the middle ages (probably the Moorish appellation given
to it) called it Tolatola. The population increased so much that they were
obliged to extend their establishments, and founded the towns of Escalona,
Maqueda, Cadaholsa, Guardia, Romeria, Almorox, Noves Nombleca, and the
present Tembleque, which they had called Bethlehem. This is learned from
an old history of Toledo,* and in a treat measure confirmed lay the
historian Mariana. These towns are said to have been built four hundred
years before the Christian era. At Toledo, three Synagogues are yet to be
seen, one within the city, at the top of a street yet called Calle de la
Sinagoga; it is a fine large building, entered through the yard of a house
to whose owner it belongs, and though adjoining, forms no part of it, the
height preventing any story being raised above it. It is now used as a
storehouse, and at the time I saw it, was so full of winter provision, of
provender, and fuel, that it was not possible to examine it minutely, and
although the walls are covered with the most splendid arabesques, none of
its other beauties are to be seen. There is a recess on the east where the
Echal stood, also richly ornamented in the same style, from which, if not
built long anterior, it may be supposed to have been in the eighth or
ninth century, when the Moors were at the summit of their glory in that
part of Europe.
The other two are on the outskirts of the city, where I
was informed was the part the Jews formerly lived in; certainly if that
was the ancient Judería, they had no reason to complain of their
situation, for it is a fine airy spot on nearly the highest part of the
hill on which Toledo is built, commanding a fine view of the Tagus and
adjacent country. The first is a fine large building, said to have been
built in the eighth or ninth century, for there is no data on which to
found the period at which this temple dedicated to the God of Israel was
erected. The authors who assert it to have been about the above date, have
no other foundation for their opinion than the interior decorations. Some
state it to have been built by the first colony of Jews that settled in
Spain. It is a fine large stone building; the exterior walls are in good
repair; the interior measures, from the eastern door to the recess where
the Echal formerly stood, seventy-two feet; there are six broad stone
steps to ascend from the body of the building to the recess, which is
fourteen feet in depth, so that the whole measurement of the interior is
upwards of one hundred feet. The roof is supported by twenty-four immense
polygonal stone columns in four rows, (thus forming three aisles); the two
nearest the walls on each side seem to have been the breadth of the former
gallery, nine or ten feet, the entire width of the building being about
forty-five feet. From the rich engrailed Moorish work of the Gothic
capitals of the columns, spring horseshoe arches, which support the roof;
the height of it is quite disproportioned to the other dimensions of the
building; the ceiling, as well as the beams supporting it, are said to be
cedar of Lebanon; and the roof of the recess is much lower, arched and
richly carved with arabesques interspersed with gilding. Although at
present in a dilapidated state, from its solidity, the expense of putting
it into complete repair would not be very great. It was used as a
Synagogue from the time of its building until 1415, when Friar Vincente
Ferrer instigated and led on the populace to massacre the Jews. It was
taken from them, converted into a church, and dedicated to St. Maria la
Blanca, I suppose in contradistinction of the same personage in the
Cathedral., which is black; but she did mot keep possession of it as long
as its rightful owners had; for on the French taking possession of Toledo
in 1808, they removed her ladyship from her ill-acquired abode, and turned
it into a military storehouse, and since their departure, it has remained
unoccupied. The remains prove it to have been a most magnificent temple.
In the same quarter of the city is the other, built at the sole expense
of R. Samuel Levi, (whose surname, according to the epitaph on his
tombstone, was Abulaphia), treasurer, councillor, and friend of Peter the
Great, from whom he obtained permission to build this Synagogue, although
by the existing laws of Castile, only one was allowed in any city. The
riches of R. Samuel were immense, for it is hardly possible to form a
relative value between the coin of Spain five centuries ago and the
present. When Don Pedro, in the eleventh year of his reign, (1360,) had
him arrested and confiscated his property, history states that he took
from him seven hundred thousand doblas, (at present about five hundred and
fifty thousand pounds sterling,) and four millions -- of silver, besides
one hundred and twenty-five pieces gold brocade, and eighty Moorish
slaves; and further, that he had also secreted much property. When he
built this Synagogue, history records, that he furnished it with silver
lamps and candlesticks, and various articles of gold, which I suppose must
have been the ornaments, &c., of the Sepharim. From the above it will
be seen it was built between 1350 and 1360, consequently near five
centuries ago. It is a large oblong square, without a single pillar; the
roof, which is flat, is supported by beams laid on the walls, which are
very high but yet harmonize with the size of the building, which is from
seventy to eighty feet in length and proportionably wide; the complicated
angular ceiling is said to be cedar from Lebanon; it is now a dark
mahogany colour, and has the property of not imbibing moisture, nor
decaying, nor harbouring any insect, so that not a cobweb is to be seen,
and from its not suffering from the effects of humidity; the gilding is in
as good a state of preservation as the day it was executed, which cannot
be from present care, for its great height would render it a most
difficult task. At the east end is a recess, having six steps to ascend to
it, where the Echal formerly stood, but where is now to be seen a
miserable figure of the Virgin styled Nuestra Senora del Transita, whose
protection travellers going a journey may invoke if they think proper on
leaving Toledo; but as I never met any at either of the visits I paid to
it, I presume the rational and general opinion is, that they will do
equally as well without it. Although more generally known by this name,
when, in 1494, two years after our banishment, Ferdinand and Isabella
presented it to the Knights of Calatrava, they dedicated it to San Benito.
The whole is lighted by circular openings, covered with arabesque work,
that go all around the building. They are immediately below the roof,
under which is a broad green band, covered with Hebrew letters, in white
cement in relief, and notwithstanding the band was so painted to render
the characters more distinct, yet from the great height it is a painful
task, at least I found it so to my eyes, and some of the letters being
defective from small pieces of the cement having fallen off, renders the
reading extremely difficult; however, by the help of a short ladder that
my attendant procured for me from a gallery at the west end, which had
been built for placing an organ, although to the present day, none has
been erected, I was able to make out some of the inscription. The
following is what I copied from the south side:
ל יראה אל
אלהים בציון יי אלהים צבאות שמעה תפלתי האזינה אלהי
And on the north side,
להולכים
בתמים יי צ" אשרי אדם בוטח בך
This is a very insignificant portion of the whole, as the
various inscriptions go completely around the entire edifice. Immediately
below this green band is a white one, about six feet, of the most
exquisite arabesque work, beautifully raised, interspersed with fruit and
foliage, a vine predominating; its broad leaves and light tendrils being
here and there lost to view, then again appearing running completely round
the Synagogue, cause the visiter admiration, as he looks on the elaborate
and beautiful works, and the genius and taste of the artist who executed
it. Below this again, are more Hebrew inscriptions in relief like the
former; but being on the white wall, although lower than the former, are
quite as painful to the eye to decipher. On each side of the recess, at
about twelve to fourteen feet from the paved floor, are two squares, each
containing six lines of Hebrew. Some of the letters were much defaced by
age. I took a piece that was falling from one and found it to be a species
of cement; some have supposed that it was carved from stone. By once more
ascending the ladder, I began to copy the lines in the square on the
right. The following is a facsimile of them:
ראו דקדש אשר וקודש בישרי ל
והבית אשר בוד שמואל
ומגדל עץ
I was now obliged to suspend my labour, and intended
returning after my guide could return; but in the meanwhile I learnt that
a Senior Cerbanero might give me some information respecting it, as he was
well-informed in the antiquities of Toledo. That gentleman, although a
perfect stranger, without any introduction to him, received me in the
politest manner. I learnt that there was no copy of the Hebrew
inscriptions, but that a translation of them was in the public literary,
which I found so conformable to what I had copied, that I conceived the
whole would be equally correct, and therefore gave over the fatiguing task
of copying any more. It states the upper inscription to be a Psalm of
David, which is recognised to be Psalm 84. On my return to London, I
learnt from R. Moses, Hazan of Jerusalem, that there is a Synagogue in the
Holy City that has the same psalm round its roof. On the right of the
recess is: "See the sanctuary that was sanctified in Israel, the
house that Samuel built, and the wooden pulpit for reading the written law
and the laws ordained by God, and arranged to enlighten the understandings
of those that seek perfection." On the left: "This is the
fortress of the perfect words; the house of God; and it is the acts and
things they performed towards God to congregate the people that come
before the gates to hear the Law of God in this house." Around the
buildings on one side is: "God hath been pleased to perform his
mercies towards us, in raising up among us Judges and Princes, to deliver
us from our enemies and oppressors--there being no king in Israel who
could deliver us since the last captivity from God, which He raised on
Israel, for a third time dispersing us, some to this country, and others
to various parts where they reside, wishing for their country and we for
ours. And we, the inhabitants of this land, have built this house with a
strong hand and mighty power. The day it was built was a great and joyful,
one for the Jews, who from the fame of it came from the ends of the earth
to see if there was any way by which some lord might raise himself over
us, who could be a tower of strength for us, to govern our state with
perfect understanding. No such lord was found among us who resided in
these parts; but there arose among us for our assistance, Samuel, with
whom and with us, God was. He was a man for peace and for war, powerful
among all the people, and a great builder. This occurred in the time of
Don Pedro. May God be his help, aggrandize his kingdom, prosper and exalt
him, and place his throne above all princes. May the Lord be with him and
all his house. Let all men bow to him, and the great and powerful in the
land acknowledge him, and all who hear his name feel pleasure at hearing
it through all the kingdoms, and may it be manifest that he is appointed
by God a defender and help to Israel." On the other side, it says,
(in continuation): "trough him, and by his assistance and permission,
we resolved to build the temple. Peace be with him and with all his
generations, and a help in all his troubles. God hath now delivered us
from the power of our enemy, and since our captivity we have not had such
a refuge. We have erected this building by advice of our Sages. The mercy
of God was great towards us. Don R. Meir, blessed be his memory,
enlightened and guided us. He was born that he might be a treasure to us
and to our people; for previously we had daily fighting at our doors. This
holy man gave such relief and assistance to the poor, as had not been done
in former days and ancient years. He was not a prophet; but by the hand of
God, an upright man who walked in perfection. He was one of the fearers of
God, and of those who regard his holy name; to all this he added a desire
to build this house of prayer, for the name and fame of the God of
Israel."
From the gallery at the westward is a door leading to the
dwelling, where at present the Sacristan resides; the prior of San Benito
had formerly occupied it, but originally, it must have been the dwelling
of the Rabbi, who from the following Hebrew inscription, appears to have
had this room as a college or בית
המדרש
"This is the house of feasting for those who desire
to know our law and seek the Lord. He commenced building this house and
dwelling, and finished it in a very good year for Israel. God increased
after this house was built for him eleven hundred of his people, who were
great and powerful men, that with a strong hand and mighty power, they
might maintain this house. Before this, no people in, any part of the
world, had less power; but here, O Lord our God, Thou being the Lord of
war, and all-powerful, hast chosen that we should finish this house for
good, in goodly days and happy years, that thy name might prevail through
the whole earth. Accept, as worthy, this the house of prayer, that thy
servants have built to invoke therein the name of God their
Redeemer."
It is to be regretted there is no data whereby to learn
who was the R. Meir here mentioned in the inscription. By some, he is
supposed to be R. Meir Aldabi, author of שבילי אמונה
"The Paths of Faith;" but he was alive in 1360, and the
inscription alludes to a person who was dead, and the Synagogue must have
been completed before the death of Samuel, which took place in October,
1360. Neither could it have been the famed R. Meir bar Todros, who died a
century before, as it alludes to a person who guided them. I am,
therefore, induced to suppose him to have been the father of Samuel, who
died in October, 1350, which I am led to by the epitaph on his tombstone,
which I have adjoined, as well as that of the founder. I omitted
mentioning that from the two squares on the sides of the recess to the
roof is covered with rich arabesques. A splendid engraving of this
Synagogue had lately been executed at Paris, in the Monumental Antiquities
of Spain, a work published at 192 francs.
On Samuel Anagid
אבן בחן
ותחחיה נגנז צדיק נבחן
סבל שבט מוסר
ומדרכי האל לאסר
וקבל את הייסורין מאהבה
ה אהב את התוכחות נדבה
בחרות אף ה' על בית הלוי ומאוס מאסהו
אדניו מקום אשר אסירי המלך אסורים שמהו
שם שם לו חק ומשפט ושם נסהו
ושם קרא ה' שמואל שמואל
ויעלהו אליו הרמה בית אל
השר הגדול ר' שמואל נשיא האל
ושמואל תקן בראשית
ויוסף ה' קרוא עוד שמואל בשלישית*
פֶרַח מטה לוי וצמרתו
וציצת צבי תפארתו
בחור וטוב ראי ען יפה עינים
וברוחו פי שנים
הוא ר' שמואל הלוי מ"ב
בן כבוד ר' מאיר הלוי רי"ת הנקרא אבולעפייא
נפטר בחדש מרחשון
There is no year here
On R. Meir
כתוב על הקבר ובאר היטב מכתב
למען ירוץ קורא בו
ופתוחי חותם תפתח על האבן
וידעו כי נגנז תחתיו כתר הזמן ונזרו
ועטרת פארו
חֲלִי הַיְקָר וְעֶדְיו
ועץ היחס ופריו
תפארת אדם
והדר בני לוי והודם
מבני חברון ועזיאל
אצילי בני ישראל
ועֵד נאמן
ופרנס רחמן
אהב ללכת בדרכי האל
וישפוט את ישראל
הוא ר' מאיר הלוי מ"ב הנקרא אבולעפייא הלוי
בן כבוד ר' שמואל הלוי רי"ת בן אל-לאוי
ונפטר בחדש מרחשון שנת קט"ב וחמשת אלפים ליצירה
עלתה לַמָרום חַיָתו
וכלתה אל אלהיו נשמתו
לשמור משמרת ביתו
ולעבוד את עבודתו
ונכספה ונם כלתה קדשו
ולאור באור החיים
ככל אחיו הלוים
לשאת בכתף כליהם
כי עבודת הקדש עליהם
וימים שבעה לפני מאתו
לתור מנוחה לשבתו
ותמצא מנוח לכף רגלה
וילך אישה אחריה
לקץ הימין בהִנָעֵר עַצְמות יְשֵנָי
מאיר עיני שניהם ה'
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