Rabbi Of Gibraltar From 1720 - 1960 - Rabbi David Abecasis

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Introduction Relating stories of Tzaddikim Rabbis of Gibraltar Rabbis associated with Gibraltar Praying at the graves of Tzaddikim

Introduction In 1704, Gibraltar was captured by an Anglo-Dutch force in the name of the pretender to the crown of Spain. In 1705, Gibraltar was cut-off from Spain and the British garrison depended largely on supplies from Morocco.

Initially, Jewish merchants and interpreters made themselves useful by providing commercial and diplomatic services to the British Garrison that no one else could provide. They provided the English and Dutch forces with essential goods such as fresh provisions, horses and building materials and the forces relied on the Jewish merchants’ skills and contacts to purchase and transport the supplies. The Jewish merchants also served as intermediaries in their dealings with local Moroccan rulers like Sultan Mulay Ismael whose treasurer and financial advisor was Moses Benatar. As a result of this the first Jewish settlers in Gibraltar were Jewish merchants from London, Lisbon, Livorno who dealt with Morocco, as also did many Jews from Tetuan. By 1713, Gibraltar was ceded to Britain under the Treaty of Utrecht. Spain insisted on inserting a clause in the Treaty,

which precluded Jews from Living in Gibraltar. In 1717, Jews were expelled from Gibraltar in accordance with the terms of the Treaty of Utrecht. In 1718, Britain was at war with Spain again after Spain had invaded Sicily and upset the arrangements made at Utrecht. Gibraltar once again was cut-off from supplies from Spain and the Jews were readmitted to ensure supplies from Morocco.

When the Governor of Gibraltar, Roger Elliot, became excessive in his demands for bribes and payoffs from the Jewish residents in Gibraltar then Moses Benatar had the Sultan retaliate by imposing a partial blockade, until the Queen Anne made Gibraltar a free port for Moors as well as for Jews. In the year 1721 Britain signed a treaty with Morocco which contained a clause allowing Jews officially to settle in Gibraltar. By 1723 we had the foundation of the first official Synagogue called Shaar Hashamayim by Isaac Netto on land granted by the governor. By 1726 we already have evidence of great Rabbis serving in Gibraltar. Despite the community being a relative very small community, in 1754 there were 573 Jews in Gibraltar, yet it’s Rabbinical leaders excelled in stature. Gibraltar has attracted renowned great Dayanim to serve the community. The majority of its Rabbis came from the neighboring city of Tetuan which used to be a city with many Yeshivot, great Torah sages and Tzaddikim. These Tzaddikim who came to Gibraltar in the early 18th century have left a deep lasting holy impression that affects the community till today. May their merit continue to guide the community in the traditions of our forefathers in Torah and Hessed for

many more years to come. The purpose of this booklet is to glorify the Torah and honor it’s holy sages and connect with their goals with the help of God.

Relating stories of Tzaddikim The Midrash Rabbah (Bamidbar 21:4) and Midrash Tanchumah (seder Pinchas) both state that Hashem is engaged in praising the Tzaddikim in order to make them known to the world. This is what the verse says (proverbs 10:7) “remembrance of the Tzaddik brings blessing”.

Maimonides writes in his commentary to the Mishnayot (Pirkey Avos chap. 1:17) beloved speech is when one speaks in praise of important righteous people to acknowledge their good deeds and attributes. This will make their practices acceptable in the eyes of the public who will then emulate them. Rabbenu Bachye also writes similar to this in his introduction to Parshat Vayishlach adding that it is a duty to inquire into the lives of Tzaddikim and their greatness.

The great Halachic authority known as the Chatam Sofer wrote in his responsas (vol. 6 chap 59) that it is indeed a great mitzvah to praise the Tzaddikim. Rabbi Eliezer Papo writes in his book Pele Yoetz (letter Dalet heading Dibur) in the name of the Baal Shem Tov that saying stories in praise of Tzaddikim is equivalent to studying ‘Maaseh Merkavah’ (this was said by Rabbi Pinchas of Koretz in the name of the Midrash see Siftey Kodesh page 16, see also sefer Shivchey Habesht). The prophecy of Ezekiel dealing with the Divine Chariot of Glory is called ‘Maaseh Merkavah’. Since the Tzaddikim are the

resting place for the Divine Presence in this world they are equivalent to the Divine Chariot of Glory. Rabbi Chaim Palachy finds support for this in the Torah in the verse (Bereshit 6: 9) “Noah was a righteous man, perfect in his generations”. Our sages (as quoted by Rashi) said since Noah was mentioned therefore the Torah praised him. The Hebrew word used in the Torah for “perfect” is “Tamim” made up of four letters ‘Tav’ ‘Mem’ ‘Yud’ ‘Mem’, these letters stand for the acronym – Torat Maaseh Merkavah Yechashev – meaning that relating stories of Tzadikkim is considered as learning Maaseh Merkavah (see sefer Kol Hachayim page 148 Ahavat Shalom publication 5746).

Talking about Tzaddikim and their good deeds and practices and their teachings is something very great and exalted to do. It is a Segulah to purify the mind and to sweeten and mitigate severe judgements and brings salvation from all troubles and problems. This is provided that the person has the knowledge to comprehend the matters. Furthermore, stories of the lives of Tzaddikim has a tremendous benefit that it can arouse a person greatly in the service of Hashem, Blessed be He, and ignite within him a burning love and desire to cleave to Hashem. The greatness of Tzaddikim as our holy forefathers and the like is well known, still it is Hashem’s wish that we should praise them. Praising Tzaddikim is considered as learning Torah, as we can see the whole book of Bereshit is devoted to the lives of the forefathers and is one of the five books of the Torah. Although true praise is only due to Hashem who is the life of the world, and praising the planets or stars is considered as idol

worship. However praising the Tzaddikim is God’s will as they are part of the Torah. With this in mind we can explain the verse in Psalm (113:1) “Hallelujah! Give praise to the servants of Hashem; praise the name of Hashem.” Praising the servants of Hashem, which are the Tzaddikim, is like praising God’s name, because this is his will. We can awaken the mercy of our forefathers, the Tzaddikim of previous generations, when we remember them and speak about their great holiness, their Torah and their lofty spiritual levels.

Rabbi Chaim Yosef, known as the Ben Ish Chai, writes that on the 5th of the month of Ab on the yorzeit of the holy Ari-Zal one should read the book Shivche Ha’ari which records stories of his greatness. He said this is because it is God’s will that we should relate stories praising the Tzaddikim, for their praise is Hashem’s praise and their glory is Hashem’s glory (see his book Tikun Chamisha Beab). Similarly on Lag Baomer one relates stories of Rabbi Shimon Bar Yochay.

RABBIS OF GIBRALTAR Rabbi Ya’akov Taurel was born in Tetouan. He grew up and learnt Torah in the yeshivot of Tetuan. He was one of the earliest Rabbis who resided in Gibraltar since it became a British Overseas Territory in 1704. He was a great Kabbalist who served as a Dayan of the Rabbinate of Tetouan along with Rabbi Yitzchak Halevy and Rabbi Yitzchak Nahon. In 5486-1726 he was already in Gibraltar, as evidenced by a Halachic decision from Gibraltar in that year which bears his name (see the halachic responsas Mishpat U’tzdakah B’yaakov by Rabbi Yaakov Abentzur, vol 11: 29). Rabbi Yaakov Taurel studied Kabbalah under the great Rabbi Yaakov Marache, from Tetouan, author of a commentary on the Zohar by the name “Rabbi Yaakov Omer”. The renowned great Rabbi Ya’akov Abentzur (1673-1753), in his book Leshon Limudim, he wrote describing him as follow: “For the Lord has chosen Ya’akov to himself, great learning was found with him, the wise, the sagacious, Rabbi Ya’akov Taurel, the world is full of his praises.” The renown Gaon, Rabbi Moshe Berdugo, known by his acronym Harav HaMashbir, addressed him in a letter as follows: “The splendor of the sages, dearest friend, the wise, distinguished, Rabbi Ya’akov Taurel (see Shut Divrei Moshe, siman 4). Rabbi Ya’akov Taurel did not stay very long in Gibraltar and in 1729 his colleague Rabbi David Chalfon was appointed as Rabbi in Gibraltar.

Rabbi Isaac ben David Nieto (1687-1773) was born in

Leghorn Italy. In 1702 his father Rabbi David Nieto was appointed as Haham of the Spanish and Portuguese Jewish congregation, Shaar Hashamayim, Bevis Marks, of London and the family moved to England from Italy.

Isaac Nieto, sometimes spelled Netto came from London to work as a merchant in Gibraltar. In 1724 Colonel William Hargrave granted a piece of land to Isaac Netto so that he could build a Synagogue. In 1727 Brigadier Jasper Clayton, who took over charge of the fortress of Gibraltar from Colonel Lieutenant Governor Richard Kane, he appointed Isaac Netto, who was the leader of the small Jewish community of Gibraltar, as the sole contractor for importing food from Morocco. He held this appointment until the following year, when on the death of his father Haham David Nieto, then Isaac Nieto returned to London.

In 1732 Rabbi Isaac Nieto was back in london and succeeded his father as Haham and held office only until 1741. After his position as Haham he became a public notary and built up a considerable practice. In 1749 Rabbi Isaac Nieto came to Gibraltar again for business reasons and to establish a synagogue in Gibraltar. Because of the family’s reputation as the Haham in London the local community appointed him as the first official Rabbi. In the short time he was there he established the Shaar Hashamayim congregation, the oldest synagogue in Gibraltar, otherwise known as “Esnoga Grande” the Great Synagogue. He named the Synagogue “Shaar Hashamayim” after his father’s congregation in Bevis Mark which bears the same name. It was built on a plot of

land granted to the Jews by Lieutenant General William Hargrave Governor of Gibraltar, 1740-1749, Colonel, Royal Regiment of Fuzileers. It is the oldest one in Gibraltar as well as the first on the Iberian Peninsula since the expulsions of Jews from Spain and Portugal in the 15th century. However there is substantial disagreement between historians as to whether the synagogue was built in 1723-4 or 1749.

Rabbi Isaac Nieto did not stay in Gibraltar long and in 1751 he became the Av Beit Din in London, but resigned in 1757 because of a dispute.

He died in London in 1774.

Rabbi Yitzchak Aboab (b. 1712) was born in Tetuan in 1712. He was a man of considerable character, and was brought over to Gibraltar by his father in 1720 when he was just 8 years old. He was educated in Torah in Gibraltar and very likely he learnt with Rabbi David Chalfon. As his father was a very wealthy businessman he was able to devote himself to learning Torah without any preoccupations. He eventually became a Rabbi and a man of influence in the community. By 1749 the Aboab family were the largest property-owners on the Rock and by 1777 Yitzchak Aboab owned 15 properties and had an interest in another one.

Yitzchak Aboab was listed as having two wives. His first wife was Hannah who had been unable to bear him any children. Some years later he married Simha who never bore him any children either. Years later during the Great Siege Rabbi Yitzchak Aboab and his wives came to

England and never returned to Gibraltar.

Rabbi David Chalfon (d.1758) The surname Chalfon originates from Spain, in the 10th century there was Rabbi Isaac Ben Shaul Ben Khalfon of Cordova, in the 11th century there was a well known poet in Andalucia by the name Isaac (Abu Ibrahim) Ibn Chalfon. There are different ways the surname is spelt such as KHALFON, KALFON, CALFON, CALFOUN, CHALFAN, CHALIFI, GHALFON, JALFON and HALFON. Rabbi David Chalfon was born towards the end of the 17th century in Tetuan Morocco. He grew up and learnt Torah in Tetuan which at the time was a city of great Torah learning with many distinguished Rabbis and established Yeshivot. He was a pupil of the well known Kabbalist Rabbi Ya’akov Marache from Tetuan, author of the book “Rabbi Ya’akov Omer”. Later he was appointed as one of the first rabbis and Dayan of Gibraltar. Rabbi David Chalfon was renowned as a Halachic authority and corresponded on Halachic matters with many great rabbis around the world. He was in touch with Rabbi Yehuda Ayas, author of Beit Yehuda, Shevet Yehuda, Lechem Yehuda and Mateh Yehuda, the Head of the Beit Din and the Rav of Algiers. Rabbi Ayas refers to Rabbi David Chalfon in glowing terms (see the book Beit Yehuda on Even Ha’ezer siman 19. see also Beit Yehuda on Choshen Mishpat siman 9). He also corresponded with Rabbi Berdugo of Meknes known as Harav Hamashbir and with the Dayanim of the Beit Din of Sale Morocco (see Hamashbir siman 30-40). His contemporaries in Tetuan include Rabbi Yitzchak Halevy the first and Rabbi

Shemuel Abudarham the first.

Rabbi David Chalfon compiled a book where he gathered all the customs and Takanot of the Rabbis of Castilla Spain which became the foundation of the customs of Gibraltar. Whilst in Gibraltar he served in many roles as a Dayan, as a Rav, as a teacher in the Talmud Torah school, as a Hazan, as a Shochet etc. With all these communal preoccupations his time for learning Torah was very restricted. In fact, in the introduction to his book “Kodesh Hilulim” he writes about his spiritual suffering whilst serving as rabbi of Gibraltar. In those early days of the Jewish community of Gibraltar there were not many Torah sages there nor was there a Torah library and he therefore lacked the facilities for learning and researching. Despite his communal preoccupations he devoted himself to writing and editing the teachings he received from his teacher, the great kabbalist Rabbi Ya’akov Marache. Rabbi Chalfon wrote the book “Kodesh Hilulim” which is a commentary on Idera Rabba and the Idera Zuta parts of the Holy Zohar. The manuscripts of this work are today with Rabbi Shelomoh Dayan of Jerusalem. Rabbi Chalfon also wrote the book “Hama’or Hagadol” which is a commentary on the Holy Zohar and “Sefer Toldot Adam” which a collection of his halachic responsas.

Rabbi David Chalfon passed away in 5518-1758 and was buried in the old Jew’s Gate cemetery in Windmill Hill near the southern entrance to the Upper Rock Nature Reserve.

Rabbi David ben Yehudah Abudarham (1697-c1790) The Abudarham family originate from Seville in Spain before the expulsion in 1492. Their ancestor is the well known Rabbi David ben Yosef Abudarham, author of the ‘Sefer Abudarham’ which deals with the laws and commentaries on the prayers who lived in the 14th century. Rabbi David Abudarham Lived with the illustrious Rabbenu Asher known as the Rosh and learned Torah with his son Rabbi Ya’akov ben Asher known as the Ba’al Haturim. Rabbi David ben Yosef Abudarham was a descendant of a distinguished family. His grandfather also named David Abudarham, was the head of the Jewish community of Seville, and Tax Collector under King Sancho the Great (1258-95). The name Abudarham is believed to be derived from the Arabic words "Abu-darhamin," meaning "Head of the Taxes" other say it is derived of the Arabic words “Abu Dirham”, the word Dirham being the name of the currency. In an early edition of “sefer Abudarham” the publishers say that the name Abudarham means “Father of great qualities” from the Arabic word “Mudraham” which means an honored elder. After the expulsion of the Jews from Spain the Abudarham family migrated to Morocco and settled in Tetouan which used to be a Spanish colony.

Rabbi David ben Yehudah was born in southern Morocco in 1697. His parents moved to Tetouan where they lived for some time. Eventually the family emigrated in 1722 to Gibraltar. Rabbi David married Meriam in 1750 and they had a son called Yosef. Rabbi David was a learned Torah scholar and a Rabbi but did not serve in any

official position. He lived in Gibraltar when Rabbi David Chalfon was Chief Rabbi and then after when Rabbi Yitzchak Almosnino was Chief Rabbi. In the Ketubah of his son Rabbi David is described as “Harav hazaken hakasher yere Elokim Bederch tamim.” “The elder and righteous rabbi who fears God, who walks in the perfect path”. It should be noted that Rabbi David ben Yehudah Abudarham is not Related to Rabbi Shelomoh Abudarham the chief Rabbi of Gibraltar.

Rabbi Yosef Abudarham the son of Rabbi David was also a learned Torah scholar. He married Rachel and in 1795 they had a son called David who married Gimol Pariente.

This branch of the Abudarham family still live in Gibraltar today.

Rabbi Yitzchak ben Hisdai Almosnino (1712-1785) was born in Tetouan, Morocco to a family of great Rabbis. His father Rabbi Hisdai Almosnino was chief rabbi of Tetouan and author of the book Mishmerot Hakodesh, a commentary on Rashi on the Torah and the book Chessed El. Rabbi Hisdai was the teacher of Rabbi Yitzchak Halevy the first. Unfortunately Rabbi Hisdai passed away in 1728 when Rabbi Yitzchak Almosnino was only 16 years old. Rabbi Yitzchak Almosnino learnt Torah in the Yeshivot in Tetouan and at the age of 25 years he emigrated to Gibraltar in 1737. In Gibraltar he learnt Torah with Rabbi David Chalfon. He married Hannah and had a son called Chaim Hisday who also became a rabbi. Rabbi Yitzchak Almosnino was appointed as the Chief Rabbi and Dayan of Gibraltar 1n 1759 after Rabbi David Chalfon passed away. In a letter

of appointment presented to him by the communal leaders of Gibraltar, it states as follows: “We fully accept the perfect sage, our master and teacher, Rabbi Yitzchak Almosnino, the son of the perfect sage, the distinguished Dayan, the ideal Rabbi Hisday Almosnino, of blessed memory, as Rabbi, legal authority, and expert Dayan for civil law, to rule on ritual matters, to rule on matters of divorce and marriage, to teach the community of Israel all the laws, rules and directions, to enact and institute in the city as he shall be directed from Heaven that which is the straight path and the upright and good deed etc.”

The family Almosnino has many distinguished rabbis originating from Spain before the expulsion of its Jews.

Some settled in Morocco Tetouan and some in Turkey.

The family surname is spelt in different ways such as Elmoznino, Almoznino, Almosnin and Almoxnino. The spelling of the name with a “Z” Elmoznino have come under Arabic influence whilst those with the softer “S” Almosnino derive from Spanish sources. Some suggest that the surname is associated with Almazon, a town in the province of Soria, Castille, where a Jewish presence is documented since the 13th century. Almosnino is recorded as a Jewish surname in documents in Spain in the year 1310. Others suggest that the surname Almosnino is derived from the Castillian word Almosnero which means philanthropic, one who enjoys giving to charity.

Rabbi Yitzchak Almosnino left Gibraltar in 1781 escaping the Great Siege and went to London where he served as the Rabbi of the Spanish and Portuguese

community. He died in London shortly after in 1785.

Rabbi Elazar Ben Mesod BenMoyal lived in the early 18th century. His father Rabbi Mesod was a rabbi and Dayan in the city of Alcazar, Morocco. His grandfather was Rabbi Yitzchak BenMoyal who was a rabbi and Dayan, a contemporary of Rabbi Yitzchak Bibas, Rabbi David Cohen and Rabbi Hisdai Almosnino. One of the Halachic responsas of Rabbi Elazar BenMoyal can be found in the compilation of Responsas “Vayomer Yitzchak” (Yoreh De’ah 42) of Rabbi Yitzchak Ben Walid. Rabbi Yaakov Ben Malka corresponded with him and addressed him in a responsa as “The son of holy ones, the chief of the captains, Mighty ones and angels, nobles and aristocrats, Rabbi Elazar BenMoyal” (see Ner Ma’aravi 1). Rabbi Elazar BenMoyal lived in Gibraltar and his signature is found along with that of his friend and colleague Rabbi Yitzchak Almosnino on a will from the year 1763 (See Ner Ma’aravi 75). He served as a Rabbi in Gibraltar when Rabbi Yitzchak Almosnino was the chief Rabbi.

Rabbi Yitzchak BenWalid the first was one of the great Rabbis and scholars of Tetuan who contributed significantly to the spiritual fortification of the Gibraltar Jewish community. He was the grandfather of Rabbi Yitzchak BenWalid the second the great Gaon who was the Ab Beit Din of Tetouan, author of the Halachic responsas Vayomer Yitzchak. Rabbi Yitzchak BenWalid the first served as a Rabbi, shochet, as a mohel, as a Hazan (cantor) and teacher of Torah. Although his family did not move to Gibraltar Rabbi Yitzchak lived in

Gibraltar for a long period, only returning occasionally to Tetuan to see his family.

Rabbi Yehuda ben Yitzchak Halevy was born in Tetouan in early 18th century to Yitzchak Levy who was an influential lay leader in the community. His contemporaries and colleagues include Rabbi Yehudah Ben Yosef Abudarham and Rabbi Yehudah Ben Abraham Coriat. He learnt Torah in the Yeshivot of Tetouan and excelled in his learning and was recognized and respected by his contemporaries. In 1749 he married the daughter of one of the great Rabbis of Tetouan. He was eventually appointed as a Dayan in the Beit Din in Tetouan together with Rabbi Ya’akov Ben Malka and Rabbi Ephraim Monsoneigo who came from the city of Fez. Rabbi Yehuda Ben Yitzchak Halevy was a man of means and he set up his own Yeshivah and synagogue were he taught many pupils. In the year 1776 Rabbi Yehuda ben Yitzchak Halevy was in Algeria and became embroiled in a big rabbinical dispute with the local Ab Beit Din Rabbi Ya’akov Chayim Benaim and as a result of this he returned back to Tetouan. Eight years later in 1784 he wanted to emigrate to Israel and set of in his journey which landed him in Gibraltar. The community in Gibraltar were impressed with his knowledge of Torah and his piety and offered him the position of Chief Rabbi which he accepted, he succeeded Rabbi Yitzchak ben Hisdai Almosnino. In Gibraltar too he set up a yeshivah which attracted many pupils. The pupils of his yeshivah both in Gibraltar and in Tetouan all spoke very highly of Rabbi Yehudah and referred to him as a very holy man

who by his words alone could destroy the enemy. Some historians suggest that this yeshivah operated in premises in the site where the Nefuzot Yehudah Synagogue was eventually built which at the time that land belonged to Mr. Semtob Sequerra. When the synagogue was built shortly after in that site it was named Nefuzot Yehuda in memory and honor of Rabbi Yehudah ben Yitzchak Halevy. He served as Chief Rabbi in Gibraltar for five years and in 1789 he set off to return back to Tetouan.

The ship he was travelling in was caught in a storm and was diverted to Algeria where he landed. This was by Divine providence because that year the Jewish community of Tetouan was attacked in a pogrom started

by Sultan Al-Yazid and the Mellah (the Jewish gheto) was pillaged. Rabbi Yehuda ben Yitzchak’s possessions that he had left in Tetouan were all stolen, including manuscripts he had written which was a collection of his sermons. Rabbi Yehuda stayed in Algeria for some time and in 1796 we find him in Livorno Italy. From Italy he returned to Gibraltar where he stayed for the rest of his life.

Rabbi Shelomoh Ben Abraham Abudarham (d.5565-1804) The Abudarham family originate from Seville in Spain before the expulsion in 1492. Their ancestor is the well known Rabbi David ben Yosef Abudarham, author of the ‘Sefer Abudarham’ which deals with the laws and commentaries on the prayers who lived in the 14th century. Rabbi David Abudarham Lived with the illustrious Rabbenu Asher known as the Rosh and learned Torah with his son Rabbi Ya’akov ben Asher

known as the Ba’al Haturim. Rabbi David ben Yosef Abudarham was a descendant of a distinguished family.

His grandfather also named David Abudarham, was the head of the Jewish community of Seville, and Tax Collector under King Sancho the Great (1258-95). The name Abudarham is believed to be derived from the Arabic words "Abu-darhamin," meaning "Head of the Taxes" other say it is derived of the Arabic words “Abu Dirham”, the word Dirham being the name of the currency. In an early edition of “sefer Abudarham” the publishers say that the name Abudarham means “Father of great qualities” from the Arabic word “Mudraham” which means an honored elder. After the expulsion the Abudarham family migrated to Morocco and settled in Tetouan which used to be a Spanish colony.

Rabbi Shelomoh ben Abraham Abudarham was born in Tetouan in the first half of the 18th century. He was named after his grandfather Rabbi Shelomoh Abudarham the first who was a great Kabbalist, Rabbi and Dayan in the Beit din of Tetouan. Rabbi Shelomoh Abudarham the first was a contemporary of Rabbi Yitzchak Halevy, Rav Menachem Attiah and Rav Yitzchak Nahon the first who all served as a Dayanim in Tetouan.

Rabbi Shelomoh Abudarham the second grew up in Tetouan which at the time was a city with many great Rabbis and Yeshivot and he excelled in his learning of Torah. Among his pupils in Tetuan were Rabbi Menahem Nahon and Rabbi Moshe Halevi (who both taught Rabbi Yitshak Ben Wallid author of Vayomer Yitshak). He served as a Dayan in the Beit Din in Tetouan and was

also known as a great Kabbalist.

Rabbi Shelomoh Abudarham the second left Tetuan and immigrated to Gibraltar (a British Overseas Territory) in 1790, prompted by the reign of terror which began when Mawlay al-Yazid became Sultan of Morocco following the death of Sidi Muhammad ben Abdallah that year.

Rabbi Shelomoh Abudarham 11 was recognized in Gibraltar as an exceptional Torah scholar and was offered the position of Chief Rabbi. He succeeded Rabbi Yehuda ben Yitshak Halevi as Rav of Gibraltar. The community was greatly influenced by Rabbi Shelomoh and held him in great esteem. Rabbi Shelomoh set up a Beit Midrash where he could learn and teach Torah to many pupils.

After Rabbi Shelomoh passed away the building became a synagogue which still functions today known colloquially as ‘Esnoga Abudarham’ in Parliment Lane.

When the community built a new lavish synagogue in 1799 called Nefusot Yehudah and known localy as ‘Esnogah Flamenca’ (the Flemish Synagogue) Rabbi Shelomoh Abudarham was invited to lay the inaugural foundation stone which bears his name and is still present at the site today.

Towards the end of the 18th century the poet Rabbi Shelomoh Haliwah (Halava) came to Gibraltar. Out of his great admiration for Rabbi Shelomoh Abudarham he wrote a poem in his honor in which he describes some of his outstanding qualities: “A song of praise to the sage - how good is his sense - all the people will understand with their mouth,

Go forth and see the king Shelomoh, Abu dar hem within their habitats, His name is known in the gates, who excels in the Halacha, Who crushes rocks, uproots mountains, and even his ordinary conversation requires study.

The modest one, who judges the upright in justice, the rich, the poor, and the low in spirit, stooping on entering and on leaving; and like the king among his troops, he is the son of a noble.”

He was also regarded in reverence and high esteem by his contemporary Rabbis. Rabbi Yitzchak Coriat of Tetouan, in the introduction to his book Maaseh Rokem (1806) he writes about Rabbi Shelomoh as follows: “The perfect sage, the excellent Dayan, the ideal rabbi, the divine Kabbalist, the pious and humble, Rabbi Shelomoh Abudarham, of blessed memory.” Rabbi Abraham Coriat, who served as a rabbi in gibraltar under Rabbi Shelomoh Abudarham, wrote in the introduction to his book Zechut Avot as follows: “The ideal rabbi, the divine Kabbalist, the tree of life, our master and teacher, Rabbi Shelomoh Abudarham.”

To appreciate the standing of Rabbi Shelomoh Abudarham in the eyes of his generation we need to see the Haskamah (approbation) that he gave to the book Melechet Hakodesh of the Gaon Rabbi Moshe ben Daniel Toledano, the Dayan of Meknes. The book was first published in Livorno in 5562 with four approbations. 1]

The Beit din of Meknes which is expected because the author lived there. 2] The beit Din of Livorno where the book was printed. 3] Rabbi Abraham Toledano the Rabbi of Tangier who was his relative. 4] Rabbi Shelomoh Abudarham of Gibraltar, why did it need the approbation of the Rabbi of Gibraltar? One has to assume that Rabbi Shelomoh Abudarham was renowned all over Morocco and was highly regarded. The publishers of Melechet Hakodesh refer to Rabbi Shelomoh Abudarham as follows: “The Rabbi, the teacher of righteousness in the community of Gibraltar, the complete wise Sage, the expert judge, the son of great Torah scholars, the honorable Rabbi Shelomoh Abudarham.” From the letter of approbation we can also see his humility as he does not use the title Rabbi but rather “The young one, who lives amongst the faithful people, the servant of the G-d of Abraham.”

The following is a copy of this approbation:

He died on the 4th of Cheshvan 5565-1804 of the yellow fever epidemic and was buried in Jew’s Gate cemetery in Windmill Hill near the southern entrance to the Upper Rock Nature Reserve. His grave rests in an enclosure which also surrounds the tombs of other Dayanim. His tomb is the oldest of the six Dayanim in the enclosure.

The inscription on his headstone reads: Tomb of the crown of our head, the sage versed in every area of the Torah, famed Dayan (judge), Light of the West, the eminent rabbi from distinguished family, honorable teacher and rabbi Shelomo Abudarham of blessed memory, called to the Heavenly court 4th Heshvan 5565 (9th October 1804).

Rabbi (Raphael) Abraham Ben Yehuda Coriat the first (1717-1806) was born in Tetouan to a family of distinguished rabbis. In 1787 he moved to Mogador where he served as a Dayan. His son Rabbi Yehuda Coriat was a renowned Kabbalist author of the book “Maor Vashemesh” (Livorno 1839). Rabbi Abraham later moved to Gibraltar when Rabbi Shelomoh Abudarham was serving as chief Rabbi. During the Great Siege of Gibraltar he went to Leghorn and died there in 1806.

His grandson Rabbi Eliyahu Amozag testifies about him that he used to seclude himself every night and make a big Viduy (confession) and cry excessively as if it was Yom Kipur (see Tov Ro’ee of Rabbi Yosef Kenafo).

He wrote the book ‘Zechut Avot’ which is a collection of

some Halachic responsas and some of his sermons (Pisa 5572).

The brother of Rabbi Raphael Abraham Coriat was Rabbi Yitzchak Coriat who left Tetouan approximately 1790 and went to live in Jerusalem. He passed away on the 17th Kislev 5565-1805. He wrote the book Ma’aseh Rokem (Pisa 5566) which is a commentary on the Talmud Masechet Kidushin.

Rabbi Abraham Coriat passed away on the 11th of Cheshvan in 1806.

Rabbi Raphael Moshe Hassan (d. 1810) was a great Torah Sage and a Dayan from Mogador (now Essauira) who lived in the end of the 18th century and the beginning of the 19th century. From Mogador he went to Tetuan and joined the Yeshivah of Rabbi Abraham Ben Yehudah Coriat. After learning some years in Tetuan he went to Gibraltar where he continued learning Torah and teaching children. In 1784 he went to London and learnt in the Etz Chaim Bet Hamidrash of the Spanish and Portuguese community. Whilst in London he wrote a commentary on the Hagadah of Pesach by the name of Lechem Oni. In the introduction of this book he expresses his great desire to learn Torah, this are his words: “I pleaded with the Lord while fasting at that time, saying, My whish and my request is to live in the house of the Lord all the days of my life. to work and to bear the load of the great Torah, to eat its fruits and be satisfied with its goodness... and the Lord heard my voice when I pleaded and granted my request.” After some time he returned

back to Gibraltar where he lived the rest of his life. After Rabbi Shelomoh Abudarham passed away in 1804 Rabbi Raphael Moshe Hassan was appointed as the Rabbi of Gibraltar. His position was formalized with the Governor of Gibraltar in 1808 in a letter written by a group referred to as the “Principal individuals of the Hebrew nation” addressed to the Governor confirming the appointment of Rafael Moseh Hassan and Abram Azuelos as “Chief Priests”. This letter is extant in the Gibraltar Archives.

Two years later he passed away on the 5th Adar 1 in the year 5570-1810 and was buried in Jew’s gate cemetery in Windmill Hill in the enclosure where Rabbi Shelomoh Abudarham is buried.

The inscription on his Matzeva (the tomb stone) reads: “Tomb of our master, teacher and rabbi, a sage complete in his knowledge of all areas of Torah, Dayan and teacher, pious and humble, the honorable our teacher and rabbi Raphael Moshe Hassan, of blessed memory, called to the Heavenly Court …5th Adar 1 year 5570 from the creation (1810)”.

Rabbi Avraham Haim Ben Nathan Burgel (d. 1813) lived in Gibraltar towards the end of the 18th century. He was a great Torah sage from a family of distinguished Rabbis from Tunis. Nothing is known of his activity in Gibraltar other than what is inscribed on his Matzevah (tomb stone): “The tomb of the sage versed in all areas of the Torah, our honorable teacher and rabbi Abraham Hayim Burgel, son of that Tzaddik the rabbi “Hok Natan” of blessed memory, and his repose was on Wednesday 22nd Elul 5573-1813. He was buried in Jew’s Gate

cemetery in Windmill Hill in the enclosure where Rabbi Shelomoh Abudarham is buried. His father, Rabbi Nathan Burgel (or Aburgel) was born around 1740 and died in 1792 in Tunis. He was a giant in Tora and Kabalah.

During those years in Tunis the Torah scholars involved themselves almost exclusively in the study of Seder Kodashim, matters concerning the Temple, ritual purity etc. Rabbi Nathan’s book ‘Hok Natan’ is a world-class classic, and is now printed together with all editions of the Talmud. It was studied by the greatest torah scholars in Europe, including the Hofetz Hayim. Only five of his many children survived infancy, three daughters and two sons, Rabbi Eliyahu Hai and Rabbi Abraham Hayim who somehow came to Gibraltar from Tunis.

Rabbi Yeshaya Anahory (d.1813) was born in Tetouan to a family of distinguished rabbis and came to live in Gibraltar in the second half of the 18th century. He was a contemporary of Rabbi Rafael Moshe Hassan and Rabbi Abraham Haim Burgel. His family in Tetouan include Rabbi Abraham Anahory who emigrated to Israel and settled in Safed and became the Ab Beit Din of Safed 1826-1837. Rabbi Yeshaya Anahory died just two weeks after Rabbi Burgel and was buried in Jew’s Gate cemetery in windmill Hill in the enclosure with Rabbi Shelomoh Abudarham, Rabbi Avraham Haim Burgel, Rabbi Rafael Moshe Hassan and Rabbi Yosef Elmaleh.

The inscription reads: “This is the tomb of the sage in all areas of Tora, the famed judge, the pious and humble honorable teacher and Rabbi Yeshaya Anahory of blessed memory, and his repose was in honor on 6th Tishri 5574

(1813). His descendants still live in Gibraltar today.

Rabbi Yitzchak Ben Yeshua Halevy 11 (b.1730) The Levy family ancestry goes back to Spain before the expulsion of its Jews. The first of this family we should mention is Rabbi Yitzchak Halevy ben Yeshua 1 (born in 1670-1730) who was a rabbi and Dayan in the city of Tetouan and was a pupil of Rabbi Hisday Almosnino.

Rabbi Yitzchak ben Yeshua Halevy served as a Dayan in the Beit Din of Tetouan together with Rav Menachem Attiah and Rav Yitzchak Nahon the first and Rav Shelomoh Abudarham the first. He was a son in law of Rabbi Abraham Monsoon the last who is mentioned in the Halachic Responsas Beit Yehuda of Rabbi Yehudah Ayas. His son Rabbi Yeshua ben Yitzchak Halevy was the first of the Levy family to move to Gibraltar from Tetouan in the early 1700s. In 1744 we can already find documents signed by Rabbi Yeshua the second dealing with communal matters in Gibraltar. Rabbi Yeshua the second had a son called Rabbi Yitzchak Ben Yeshua Halevy 11 (born c.1730) who very likely was born in Gibraltar. He learnt Torah from his father and from Rabbi Shelomoh Abudarham. His contemporaries in learning Torah include Rabbi Raphael Moshe Hassan, Rabbi Avraham Haim Ben Nathan Burgel and Rabbi Yeshaya Anahory.

Rabbi Yitzchak Ben Yeshua 11 excelled in his learning, he taught Torah and served as a Dayan in Gibraltar.

Rabbi Yitzchak Ben Yeshua 11 married Ledicia and had two sons, one called Joshua and a second called Moshe Halevy (Moses Levy born 1780) who was a very

prominent member of the community and a very successful wealthy shipping merchant. His grandson was Rabbi Yitzchak Ben Moshe 111.

Rabbi Yosef ben Ayyus Elmaleh (-5583;1750-1823) known in Rabbinic literature by his acronym Harav Yoel or Maharil. The surname is spelled by some as Almaliach which is the Arabic pronunciation as opposed to the Spanish one. The family name Elmaleh originates from Andalucia, Spain before the expulsion in 1492. Rabbi Yosef was born in Rabat, Morocco to a distinguished family of great rabbis. His father Rabbi Ayyus was the Ab Beit Din in Rabat-Sale. His mother was the daughter of Rabbi Shemuel Karo who was a Rabbi and Dayan in the city of Rabat before his son in law Rabbi Ayyus.

Rabbi Shemuel Karo was a colleague and friend of Rabbi Chayim Benatar, the Ohr HaChayim hakadosh, and gave his approbation to his book Chefetz Hashem. Rabbi Shemuel Karo corresponded with the illustrious Rabbi Ya’akov Abentzur author of Mishpat Utzdakah Be-Yisrael (see the aforementioned book Siman 342).

The Renowned Rabbi Yehudah Ayas quotes him in his responsas Beit Yehudah (see section Choshen Mishpat siman 7). Rabbi Shemuel Karo is also mentioned by Rabbi Eliezer De-Avila, the nephew of Rabbi Chayim Benatar, in his responsas Shut Be’er Mayim Chayim (see page 49 and 56).

Rabbi Yosef ben Ayyus was widely recognized in Morocco as one of the outstanding Torah scholar and kabbalist of his time, very pious as well as exceedingly humble. Rabbi Yosef ben Ayyus Elmaleh should not be

confused with Rabbi Yosef ben Aaron Elmaleh who was the Rabbi of Mogador, Morocco (1809-1886) who was his grandson from his daughter. Rabbi Yosef ben Ayyus was appointed as Ab Beit Din and Rabbi of Rabat- Salé in 1778 in place of his father when he passed away. He also established a large yeshivah, where he taught Torah to many pupils. Rabbi Yosef ben Ayyus Elmaleh married the granddaughter of Rabbi Eliezer De-Avila, his brother in law was Rabbi Shemuel De-Avila, author of the book Oz Vehadar a commentary on the Talmud.

Despite the high esteem, in which Rabbi Yosef ben Ayyus Elmaleh was held by the Rabbis of his generation, there were some who opposed him and who even turned the Moroccan authorities against him. He was forced to leave his home and run away to Gibraltar, where he was under the protection of the British government. Rabbi Yosef was received in Gibraltar with great love and honor, and was appointed as Chief Rabbi of the community. His fame grew significantly as a result of a confrontation with a local policeman. Rabbi Yosef, not knowing that in Gibraltar at that time it was illegal to leave one’s house after midnight, went out after midnight one night in order to recite Tikun Chatzot in a nearby Synagogue. A policeman stopped him and pulled out his gun to shoot him, when suddenly his hand became paralyzed. When government officials heard what had happened, they apologized to Rabbi Yosef, and asked him to pray for the policeman’s recovery. He prayed for him, and the policeman recovered.

As a result of Rabbi Yosef’s influence, the Gibraltar

community became particularly sympathetic to the plight of Moroccan Jews. The affluent charitable Jews of Gibraltar generously helped all who requested assistance.

Rabbi Yosef’s son, Amram, was one of the individuals who benefited from their magnanimity. Wealthy businessmen in Gibraltar helped him establish his business, and when he was once imprisoned by the portuguese authorities, wealthy businessmen in Gibraltar exerted their influence on the British government and secured his release. After that incident, Amram Elmaleh continued to succeed in business and was even appointed to be the Italian Consul in Mogador.

Rabbi Yosef Ben Ayyus had a son called Amram as mentioned above and one daughter. His son Amram Elmaleh was a businessman and served as the Italian consul in Mogador. His success and important position impelled him to deal severely with the Arabs who oppressed the Jews. The Arabs despised him for his defence of the Jews, and in 1844, in the Arab war against the French, the Arabs attempted to Kill him. Amram disguised himself as a woman, and sat among the veiled women, as was the custom of the Moroccan women of the time, and thus saved himself. However his house was ransacked and his fathers manuscripts were stolen, including volume one of the book Tokfo Shel Yosef.

When Amram passed away his son Yosef, known as Baba Sidi, decided to collect all of his grandfather’s Halachic responsas from all the cities in Morocco. He sent out letters requesting copies of any of his grandfather’s Teshuvot (responsas) that anyone might find in their

possession. Men, women, young and old, sent him teshuvot that Rabbi Yosef had written to them, and these formed the first section of the first volume of Tokfo Shel Yosef. This book was not the original Tokfo Shel Yosef, that was lost, but Baba Sidi still chose to call it by this name. The book was printed thirty five years later by Avraham Elmaleh the great grandson of Rabbi Yosef.

Rabbi Yosef Ben Ayyus wrote various works, unfortunately all that survived was the book Tokfo shel Yosef which is a collection of his Halachic responsas mainly dealing with Choshen Mishpat and in part on Even Ha-Ezer, it was first published in Leghorn, volume two in 1823 and volume one in 5615-1855. It has recently been reprinted with many enhancements by the Spanish Morocco Heritage Foundation in Jerusalem in 5764-2004.

Rabbi Yosef ben Ayyus also had one daughter and she married his pupil Rabbi Aaron ben Reuben Elmaleh of Demnat in south Morocco who came to Rabat and studied in the bet ha-midrash of Rabbi Yoseph ben Ayyush Elmaleh. When Rabbi Yosef Ben Ayyus went to Gibraltar, his son in law was appointed as the Rabbi of Rabat. In 1809 they had a son which they named Yosef after her father. As a young boy Yosef ben Aaron learnt Torah with his father and with his grandfather. He was exceptionally successful in his learning and at the age of seventeen he was appointed as a Dayan. He eventually moved to Mogador (Essaouira) where he was elected Grand Rabbi in 1840. In Mogador he was instrumental in establishing a girl’s school. Rabbi Yosef ben Aaron travelled to Gibraltar, where he received significant

support in business as a tribute to his grandfather. He opened a big warehouse and became a successful businessman in addition to his rabbinical duties. He also served as Austrian Consul, and on his visit to Vienna in 1873, he was awarded a medal of honor by the Emperor of Austria Franz Josef. Rabbi Yosef ben Aaron received a second medal of honor from the ruler of Tunisia for his help in establishing factories there.

When Rabbi Yosef Ben Aaron Elmaleh was 52 years old, he travelled to London for business, and was appointed as Rabbi of the Spanish and Portuguese community. He did not, however, serve in this position very long, because soon after his appointment, he died in London on 9th January 1886 and was buried in the Spanish and Portuguese Novo cometary in Mile End in East London.

He was succeeded as chief Rabbi of Mogador by his son Rabbi Reuven ben Yosef Elmaleh who also became the consul to Austria in Mogador.

Rabbi Yosef ben Ayyus Elmaleh, the chief Rabbi of Gibraltar, passed away on the 11th of Elul in Gibraltar and was buried in Jew’s Gate cometary in Windmill Hill near the southern entrance to the Upper Rock Nature Reserve. His grave rests in an enclosure which also surrounds the tombs of other Dayanim. The inscription on his headstone reads: “The tomb of our master our teacher our Rabbi, the crown of our head, the perfectly wise, the outstanding Dayan, the pious and humble, distinguished Rabbi, the light of the west, the holy Kabbalist, our revered teacher

and Rabbi Yosef Elmaleh of blessed memory who has been called to the supernal academy on monday the 11th of Elul, in the month of mercy, in the year 5583-1823.

May his soul be bound in the bond of life.”

Rabbi Yosef Ben Ephraim and Rabbi Shemuel ben Yosef Conquy the origin of the Conquy family is from the city of Cuenca in Spain before the expulsion of the Jews in 1492. The family run away from Spain and settled in Holland. Ephraim and Judica, the parents of Rabbi Yosef conquy were born in Amsterdam, Ephraim emigrated to Gibraltar in 1723 aged 14years, Judica came to Gibraltar in 1740 aged 17 years. Ephraim was learned in Torah and learnt with many of the great Rabbanim of Gibraltar. Jose Maria Abecasis writes in his book “Genealogia Hebraica Portugal e Gibraltar” as follows: “In 1780 Ephraim had a room in his home in Gibraltar adapted into a library where he had a precious collection of books of the Talmud, Midrashim, Turim, Mepharshim of all types etc. The year when the Spanish attacked the town of Gibraltar during the great siege of 1779 and the civilian population took refuge in the mountains, Ephraim Conquy among them, this library was scattered in the street by British soldiers who plundered the abandoned houses. Some years later, after peace was established, one of those books was returned by Menahem Melul who found the books in the street and saved them.”

Ephraim married Judica when she arrived in Gibraltar and they had seven children the first was Yosef who became a Rabbi and served as the first minister of Nefusot Yehudah

congregation for six years. Rabbi Yosef Conquy married Rachel and had ten children. In 1785 they had a son called Shemuel who also became a Rabbi and took over from his father as the second Rabbi of Nefusot Yehudah and served for 33 years. Rabbi Shemuel ben Yosef Conquy married Rica Sol and had seven children:Solomon, Joseph, Jacob, Ephraim, Simha Biton, Judica and one other. Ephraim was born in 1814 and was named after his great grandfather. Ephraim also became a Rabbi and was the third generation of the Conquy family who served in Nefusot Yehudah, he held the position for 17 years. Rabbi Ephraim conquy married Mesoda the daughter of Rabbi Shalom Aflalo in 1839 and had four children. In 1840 they had a son called Shalom who inherited his father’s position and became the fourth rabbi in the conquy family to serve in Nefusot Yehudah congregation, he served for 27 years. The Conquy family served in Nefusot Yehudah a total of 83 years. Rabbi Shalom Conquy married his first cousin Orovida Aflalo in 1862 and they had nine children. In 1871 they had a son called Solomon who left Gibraltar and went to live in London and became the minister of the Spanish and Portuguese synagogue at Bevis Mark. It is interesting that Nefusot Yehudah synagogue is known localy as “Esnoga Flamenca” which means the Flemish Synagogue. The reason for this name was because there was a group who wanted a synagogue where services would be conducted in the style of the Portuguese synagogue of Amsterdam.

The first four Rabbis that served this congregation were from the Conquy family who came to Gibraltar from Amsterdam.

Rabbi Shalom Aflalo was born in Morocco and moved to Gibraltar in 1790 whilst Rabbi Yosef Ben Ayyus Elmaleh was the Chief Rabbi. The family name Aflalo is based on the Berber word for ‘desert’ and could be derived from the name of a town Tafilalet which in the south of Morocco by the desert. Others suggest it derives from Afelilo, Berber term designating the fortified Jewish villages called The fortified ksar of Afelilo in the valley of L’Oued Outat in South Morocco.

Rabbi Shalom Aflalo is listed as a mohel in Gibraltar in the 19th century. His daughter Mesoda Married Rabbi Ephraim Conquy, the minister of Nefusut Yehudah synagogue. Although Rabbi Shalom Aflalo was a learned Torah sage he did not occupy any official rabbinical position in Gibraltar and was a businessman.

Rabbi Yisrael Ben Shaya (d. 5601-1841) was from the city of Rabat, Morocco. He learnt Torah in Rabat with Rabbi Yosef ben Ayyus Elmaleh before he came to Gibraltar. In the responsas of Rabbi Yosef Elmaleh ‘Tokfo Shel Yosef’ there is a Halachic ruling in 1789 when he was in Rabat exempting Rabbi Yisrael Ben Shaya from taxes because he was totally dedicated to learning Torah. Rabbi Yisrael ben Shaya eventually left Rabat and came to Gibraltar and inherited his teacher’s position as Chief Rabbi of Gibraltar. As head of the Rabbinical court we find his signatures on rulings made in 1830 and 1843. After he passed away the position of Chief Rabbi in Gibraltar remained vacant for forty years.

Though there were several Rabbis in Gibraltar during this

period, none were recognized as chief rabbi. Rabbi Yitzchak Ben Moshe Halevy was his contemporary and was active in the community teaching Torah but would not accept an official Rabbinic post.

Rabbi Yisrael Ben Shaya passed away on friday night the 16th of Iyar 5601- 7th may 1841 and was buried in Jew’s Gate cemetary in Windmill Hill up in the Rock. The inscription on his tomb reads: “The complete wise sage, the elder judge, the honorable, our teacher, Rabbi Yisrael Ben Shaya of blessed memory.”

Rabbi Yosef Corcos lived in Gibraltar in the second half of the 18th century. He wrote the following books 1] Tikun Shi’ure Komah, first printed in Livorno in 1825, printed a second time in Jerusalem in 1934. The book consists of a collection of verses from the Torah and passages from the Zohar arranged according to the organs of the human body. 2] Yosef Chen first printed in Livorno in 1825. It is a collection of comments and interpretations on Torah, Tanach, Mishnayot and Kabbalah.

Rabbi Vidal Israel and his nephew Rabbi Abraham Israel both came from Tetouan and lived in Gibraltar in the late 18th century and early 19th century, they were both Rabbis and Dayanim. Rabbi Abraham Israel was a practicing Mohel and appears in the register of Mohalim in Gibraltar. They lived in Gibraltar when Rabbi Rabbi Yisrael Ben Shaya was the Chief Rabbi. Both their signatures appear in an approbation they gave to the book Mishmeret Hakodesh of Rabbi Hisdai Almosnino of

Tetouan, which was printed in Livorno in 1829. In the letter of approbation they are described as: “The complete sages, the expert Dayanim, the honorable ones, our teachers our Rabbis of the Gibraltar community�.

The following is a copy of the approbation:

Rabbi Abraham Israel passed away on a Friday morning and the Community wished to carry out the burial during that same day before the onset of the Sabbath that Friday evening. The Burial Committee wishing to bury the Rabbi within the existing enclosure where five other Rabbis were buried in Jew’s Gate Cemetery, discovered there was not enough room within the enclosure. There was not enough time to extend the enclosure or build a new one. It is said that the President of the Burial Committee made an exhortation to heaven that if Rabbi Israel was worthy enough to be buried with the other five Rabbis, that they should make room for him.

Miraculously, when the workers came to prepare the grave they discovered that there was now precisely room enough, and Rabbi Israel was interred amongst his peers.The inscription on his gravestone reads as follows: “Tomb of Eshkol Hakofer - the wreath of glory and testimony, testimony to Israel, Judge who became witness, exceedingly good to The House of Israel, sought the good of his people, his name was known in high places amongst the Children of Israel highly praised as rabbi, the honourable teacher and Rabbi Abraham Israel called to the Heavenly court on the day of “Joy of the Cohen” (day after Kipur the 11th of Tishry) in the year “I will put instruction complete on Israel” (5604=1844).

Rabbi Mordechai Aseo was born in Thessaloniki-Salonika, Greece in the second half of the 18th century. He was a renowned Talmudic and Halachic scholar. He moved to Israel and was appointed as a Shadar on behalf of the Safed and Jerusalem

communities. He travelled throughout Europe raising funds for the Safed community. In his travels he came to Gibraltar in 1824 where he stayed till 1831. In Gibraltar he developed a close relationship with Moses Levy the well known shipping merchant, the father of Rabbi Yitzchak Halevy.

Rabbi Mordechai Aseo wrote notes and comments on the famous book Noda Beyehuda of Rabbi Yechezkel Landau. His comments were printed in his sons book Shivat Zion of Rabbi Shemuel Aseo. During the seven years he lived in Gibraltar he was called upon to answer many Halachic questions because he arrived in Gibraltar the Year after Rabbi Yosef Elmaleh passed away and the position of Chief Rabbi remained vacant for a few years.

Many of these Halachic responsas are recorded in his book Shut Higid Mordechai which was published posthumously in 5605-1845 in Salonika. In the introduction to this book he praises Moses Levy for his great hospitality during his stay in Gibraltar. The book was published by the effort of his three sons Rabbi David, Yitzchak and Shemuel Aseo. The chief Rabbi of Salonika, Raphael Asher Kobo, gave his approbation for the book and speaks very highly of Rabbi Mordechai Aseo’s wisdom and expertise in Torah.

It is of interest that Moses Levy’s son Joshua emigrated to Safed sometime after 1827 whilst Rabbi Aseo lived in Gibraltar and one can wonder whether this was the influence of Rabbi Aseo who came collecting for the Safed community. It is also very interesting to note that on the very same year that Rabbi Aseo left Gibraltar in

1832 Moses Levy emigrated from Gibraltar and settled in Safed. Although when Rabbi Aseo left Gibraltar he first went to Turkey and it was in 1834 that he returned to Jerusalem.

Rabbi Mordechai Aseo was also friendly with Rabbi Yitzchak Halevy the son of Moses Levy. Whilst Rabbi Yitzchak lived in Marseilles, France, Rabbi Mordechai Aseo came to see him there and stayed with him.

Rabbi Ya’akov Ben Shabbat lived in Gibraltar in the early 19th century. He died in 1858 an was buried in Lisbon. He wrote the following books 1] Yagel Ya’akov. it was first printed posthumously in Livorno in 1881. It is a collection of Piyutim (liturgical poetry). 2] Ruach Ya’akov first printed in Livorno in 1881. It is a collection of his sermons. It has the approbation of Rabbi Shemuel Lasry the Chief Rabbi of Gibraltar.

Rabbi Eliyahu Moses Israel (1795-1835) was born in Gibraltar to Moses Samuel and Azibuena Israel. Moses Samuel was born in Gibraltar in 1774 and Azibuena was born in Gibraltar in 1777. Rabbi Eliyahu Moses Israel married Sarah and had ten children including Leon Elias Judah and Estrella. There are no details about his life. He died in 1835 at the young age of 39. The Israel family still live in Gibraltar today.

Rabbi Yitzchak Ben Moshe Halevy 111 (1797-1846) The Levy family ancestry goes back to Spain before the expulsion of its Jews. The first of this family we should mention is Rabbi Yitzchak Halevy ben Yeshua (born in 1670) who was a rabbi and Dayan in the city of Tetouan

and was a pupil of Rabbi Hisday Almosnino. Rabbi Yitzchak ben Yeshua Halevy served as a Dayan in the Beit Din of Tetouan together with Rav Menachem Attiah and Rav Yitzchak Nahon the first and Rav Shelomoh Abudarham the first. He was a son in law of Rabbi Abraham Monsoon the last who is mentioned in the Halachic Responsas Beit Yehuda of Rabbi Yehudah Ayas. His son Rabbi Yeshua ben Yitzchak Halevy was the first of the Levy family to move to Gibraltar from Tetouan in the early 1700s. In 1744 we can already find documents signed by Rabbi Yeshua the first dealing with communal matters in Gibraltar. Rabbi Yeshua the first had a son called Rabbi Yitzchak Halevy 11 (born 1750) who taught Torah and was a Dayan in Gibraltar. Rabbi Yitzchak had a son called Moshe Halevy (Moses Levy born 1780) who was a very prominent member of the community and a very wealthy shipping merchant. Moshe had a son called Rabbi Yitzchak Halevy 111 who he provided for enabling him to devote himself to learning and teaching Torah without financial preoccupations.

Rabbi Yitzchak Halevy ben Moshe was a very learned Torah Sage, very pious and a charitable man. He got married to Esther de Haim Cohen in Gibraltar about 1817 and then went to Tetouan to learn Torah in the Yeshivah of Rabbi Menachem Nahon and Rabbi Moshe Halevy (no relation), two of the city’s leading Dayanim. Whilst he was in Tetouan he also learned as a friend with the illustrious Rabbi Yitzchak Ben Walid, author of Vayomer Yitzchak. Also in Tetouan, Rabbi Yitzchak Halevy Ben Moshe, received Semicha from Rabbi Ya’akov Abuchatzeira from Taflilat, who regularly visited

Tetouan.

Rabbi Yitzchak Ben Moshe HaLevy eventually returned back to Gibraltar where he continued to learn and teach Torah and regularly gave sermons in public but out of humility he refused to accept any official Rabbinical position. His devotion to learning Torah was in addition to his preoccupations in his father’s business called Levy & co. A few years after he came back from learning in Tetuoan he had to move to Marseilles, France to represent the family business there for a few years. Whilst in Marseilles his wife gave birth to a daughter called Judith and a son called Abraham in 1827 and 1828 respectively.

Rabbi Yitzchak Ben Moshe Halevy was a contemporary of Rabbi Yisrael Ben Shaya who served as Chief Rabbi in Gibraltar till 1841. After Rabbi Yisrael Ben Shaya passed away he was not replaced and there was no Chief Rabbi for forty years. Rabbi Yitzchak Ben Moshe was offered the position but out of humility he declined. However Rabbi Yitzchak carried out many communal duties and had great spiritual influence on the community. Any Halachic questions that arose in Gibraltar he used to refer them to his friend and colleague Rabbi Yitzchak Ben Walid in Tetouan one of the leading authorities of the generation (see Vayomer Yitzchak, Section 1, Orach Chayim, para. 16, with his halachic responsum to which Rabbi Yitzchak Ben Walid relates; see also paras. 11, 30, and more, in which he is termed “My faithful friend”.)

Rabbi Yitzchak Ben Moshe Halevy was very charitable and financially supported many Torah sages including the

illustrious Rabbi Chayim Palagy from Turkey whom he used to send money every Yom Tov (Rabbi Abraham Palagy writes in glowing terms about him in his book Tzva’ah Mechayim see page 32 note 35). He also wanted to financially support his friend Rabbi Yitzchak Ben Walid but he refused to accept gifts so instead he supported his son Rabbi Shem Tov Ben Walid. Every Shabbat and Yom Tov he used to distribute meat, fish and bread to to those who were devoted to learning Torah and to poor families. He also, together with his brother Yehudah supported with the printing of the books of the illustrious Rabbi Moshe Berdugo known as Rosh Mashbir, (see the introduction of the Livorno edition of 1840). In those days it was very expensive to buy new book of Troah and Rabbi Yitzchak made financial arrangements with the printers in Livorno Italy to send him a number of copies of every new book of Torah that was published. He would then distribute these book for free to many of the Rabbis in Tetuan and Gibraltar. In fact he provided an entire library for the illustrious Rabbi Yitzchak Ben Walid even though he despised presents for free and only accepted the books on borrowed terms.

When Morocco suffered from a famine in 1825, Rabbi Yitzchak Halevy sent a great deal of money for relief and cooperated with Rabbi Habib Toledano who came to Gibraltar from Meknes for this purpose.

Despite his wealth Rabbi Yitzchak lived an ascetic life and fasted regularly and followed the customs and practices of the Ari Hakadosh. When he did eat he limited himself just enough for his health. He was very

meticulous with the laws of Kashrut as he writes in his book Pat Lechem (1:15 and 1:45) that he abstained from certain vegetables and fruits because of the problems with insect infestations. Rabbi Yitzchak ben Moshe Halevy was held in very high esteem by his contemporaries.

Rabbi Shem Tov Ben Walid the son of Rav Yitzchak Ben Walid writes in glowing terms about him as follows: “He is a man from a high place, it’s a great desire to behold him, his good name is widespread, he is an expert and very sharp in Torah, he spends day and night learning and serving Hashem, Rabbi and pious, the light of Yitzchak shines for the righteous, he lights up the world and it’s dwellers, the great light, Rav who is a Tana and has the ability to challenge, our honorable Rabbi Yitzchak Halevy, the Tzaddik of blessed memory.”

Rabbi Yitzchak ben Moshe Halevy authored two books 1] Pat Lechem on the laws of Berachot, blessings which was first printed in Viena in 5641. 2] Dat Yehudit on the laws of Nidah, family purity, laws of Chalah, lighting candels, laws of meat and milk and the prohibition of insects. The book is for the use of women and was written in Ladino. This book was written by Rabbi Yitzchak Ben Moshe Halevy together with his In-law Rabbi Abraham Laredo. It was first printed in 5587-1827. The book was published anonymously and gave permission for anyone to reprint. This book was translated into Arabic by Rabbi Ya’akov ben Amram Ankawah and was printed in Argil Morocco in 1855. It was reprinted again in Jerusalem in 1878. It was printed again in Algeria in 1900 by Rabbi Eliyahu Gigi.

Rabbi Yitzchak ben Moshe Halevy had five sons as follows Moshe, Chayim, Yehudah, Abraham and Rabbi Yeshua the youngest, author of “Li Lishuah”. He also had five daughters called Rachel (Coriat), Judith (Taurel), Deborah (Laredo), Paloma (laredo) and Ledicia (Benoliel). His daughter Deborah married Rabbi Mordechai Laredo the son of Rabbi Abraham Laredo of Gibraltar.

His children continued in the ways of their holy father and when Rabbi Yitzchak passed away they set up a yeshivah in memory of their father called “Beit Halevy”.

The great gaon Rabbi Abraham Chamoy who came to Gibraltar collecting funds on behalf of the community in Israel he writes in his book “Lidrosh Elokim” (leghorn 5639) that he was welcomed and hosted by Senior Yehudah Halevy and his brother Senior Abraham Halevy the sons of Rabbi Yitzchak Halevy, who looked after him and supported his appeal. Rabbi Rephael Chayim Moshe Benaim, chief Rabbi of Gibraltar writes in his book Shut Rachamim Peshutim that Yitzchak Ben Yehuda Halevy, the grandson of the “Pat Lechem” supported him financially to print his books. And so did Yehuda ben Yitzchak Halevy the great grandson. It should be added that his descendants till today follow in his way and they are still active in communal affairs and the support of Torah. There is is a Kolel today in Gibraltar where there is serious learning of Torah and which has produced many communal Rabbis who serve around the world.

This Kolel is funded to a great extent by Haim Levy QC who is the president of the community and his son Isaac

Levy who are great great grand children of Rabbi Yitzchak ben Moshe Halevy. Mr Solomon Levy also a great great grandson of Rabbi Yitzchak Halevy served as president of the Jewish community and as Mayor of Gibraltar. Rabbi Abraham Levy also a great great grandson of Rabbi Yitzchak served for many years as Haham of the Spanish and Portuguese community in London and was the first to build a Mikveh and a Jewish school in Maida Vale for the Spanish and Portuguese community. This is all in the zechut and the legacy that their ancestors have left.

Rabbi Yitzchak ben Moshe Halevy passed away in Gibraltar on the 5th of Tevet 5607-24th December 1846, at the young age of 49 years, and was buried in Jew’s Gate cemetery in Windmill Hill near the southern entrance to the Upper Rock Nature Reserve. His tomb is adjacent to and perpendicular to the enclosure of Rabbi Yisrael ben Yeshaya who was the chief Rabbi of Gibraltar after Rabbi Yosef Elmaleh. Rabbi Yitzchak ben Moshe Halevy was buried in 1846 the year before the cemetery closed. By that time, there was little space left in the cemetery and therefore his grave is south-north direction, compared to the east-west alignment of other graves.

Rabbi Abraham Ben Mordechai Laredo (b.c. 1800-) was born in Morocco and lived in the first half of the 19th century in Tetouan where he learnt Torah. He was notable for his greatness in Torah, his piety, and his fear of sin.

From Tetouan he moved to Gibraltar with his parents. He married Mazaltob and had seven children. His son Rabbi

Mordechai Laredo married Deborah the daughter of Rabbi Yitzchak ben Moshe Halevy the author of Pat Lechem. Rabbi Abraham Laredo was registered as a Mohel in Gibraltar and so was his son Rabbi Mordechai.

Rabbi Abraham Laredo together with his in-law Rabbi Yitzchak ben Moshe Halevy wrote the book Dat Yehudit on the laws of Nidah, family purity, laws of Chalah, lighting candels, laws of meat and milk and the prohibition of insects. The book is for the use of women and was written in Ladino. It was first printed in 5587-1827. The book was published anonymously and gave permission for anyone to reprint. This book was translated into Arabic by Rabbi Ya’akov ben Amram Ankawah and was printed in Argil Morocco in 1855. It was reprinted again in Jerusalem in 1878. It was printed again in Algeria in 1900 by Rabbi Eliyahu Gigi.

Rabbi Abraham Laredo corresponded with the leading halachic authority of his generation Rabbi Yitzchak Ben Walid (see Vayomer Yitzchak section 1, paras. 34, 56, 90 and more).

Rabbi Yitzchak Ben Walid writes about Rabbi Abraham Laredo in the introduction to his book Vayomer Yitzchak as follows: “Our master, the exalted rabbi, renowned for his wisdom and fear of sin, the sacred pious one of Israel, who acts piously with his creator. This was Abraham, pious with his money and might.”

Rabbi Habib Ben Eliezer Toledano (b.1800) was born in Meknes to a family of great Rabbanim. His father Rabbi Eliezer was a great Torah scholar who wrote the book Minchat Ani. Rabbi Habib came to Gibraltar in

1825 when the the great famine spread throughout Morocco. In Gibraltar Rabbi Habib was instrumental in raising charitable funds to help the community of Meknes. In 1828 after the great famine was over Rabbi Habib returned back to Meknes. In 1834 Rabbi Habib wanted to emigrate to Israel and set of in his journey, on the way he stopped in Constantine, Algeria. whilst in Constantine he came across the manuscripts of a local Rabbi from the previous generation, Rabbi Masoud Zarbiv who wrote the book Zera Emet. Rabbi Habib took the manuscripts with him which were eventually published in 1851 in Livorno. From Algeria he went to Tunis where he stayed.

Rabbi Habib Toledano wrote the book “Derech Emunah” which is a commentary on the Hagadah of Pesach, first printed in 1838 in Livorno. He also wrote the book “Terumat Hakodesh” which is a collection of answers to questions raised by heretics against the Torah and on the authenticity of the Zohar and on Rabbinical tradition. He said he wrote this book for his brethren in Europe who had fallen prey to the heretical ideology of the generation.

It was first printed in 1866 in Livorno. He wrote many other works that were never published. Where and when he died is not known.

Rabbi Shemuel ben Shelomoh Lasry (1800-1890) was born in Tetouan were he learnt Torah with many of the great sages of his time including Rabbi Yitzchak Benwalid the Ab Beit Din of Tetouan. He also learnt with the gaon Rabbi Yosef Ben Adahan author of Shufreh DeYosef. He was held in high esteem by his contemporaries and Rabbi Refael Chayim Moshe Ben

Yeshaya Benaim writes about him in his book Shut Rachamim Peshutim as follows: “Mar Kashisha, Saba Kadisha, Maalat Hehacham Hashalem, Vehakolel, Harav Hamoreh Letzdakah, Kevod Morenu Harav Rabbenu Mar Shemuel Lasry” (The elderly master, the holy elder, the esteemed complete wise one, the all inclusive wise one, The Rabbi who teaches righteousness, the honorable teacher our Rabbi and master Shemuel Lasry).

Rabbi Shemuel Lasry married Clara Taurel and had three sons Solomon, Ya’akov, Yosef and one daughter Simi Bendelac. The eldest son Shelomoh was a great Torah sage and a Rabbi who was a friend of Rabbi Rafael Haim Moshe Benaim and supported him financially with the printing of his books. Rabbi Shemuel Lasry left Tetouan in 1840 and emigrated to Gibraltar and served there as the chief Shochet (ritual slaughterer) until 1874. In 1878 he was appointed Av Bet Din and the Chief Rabbi of Gibraltar. He resigned from this position in 1887.

Rabbi Shemuel Lasry was a very humble person. In 1883 he wrote an approbation for the book Shufre DeYosef of Rabbi Yosef ben Adahan and he signs the letter as “Eved Ivri” the Jewish slave and does not use the Title Rabbi.

The publishers however refer to him as follows: “the bright Rabbi who radiates like lightning, the Pious one, The holy one of Israel, the honorable, our teacher Rabbi Shemuel Lasry”. He also wrote an approbation to the book Ruach Yaakov of Rabbi Yaakov Ben Shabbat.

The Vayomer Yitzchak collection of Halachic responsas

by Rabbi Yitzchak Ben Walid contains queries addressed

to Rabbi Shemuel Lasry, who is also a signatory to one responsum (see section 1, Orach Chayim, para. 28; Yoreh De’ah, para. 78 (on the laws of improperly slaughtered animals); para. 99).

He passed away on the 10th Nisan 5650 - 30th march 1890 and was buried in the North Front Jewish cometary in Gibraltar. Many shops, both of Jews and non-Jews, were closed during his funeral, thus attesting to the honor and esteem in which he was held by both Jews and non-Jews.

The following is a copy of Rabbi Shemuel Lasry’s approbation letter for the book Shufre Deyosef.

Rabbi Moses Ben Isaac Israel (b. 1827) was born in Gibraltar to Isaac and Rachel (born Benzimra). Isaac Israel was born in 1799 in Gibraltar. Rabbi Moses married Estrella in 1850. Estrella was born in 1819 in Gibraltar. Rabbi Moses Israel passed away in 1907 at the age of 79.

Rabbi Yeshua Ben Yitzchak Halevy (5596-5656; 1836-1896) was born in Gibraltar to an illustrious family of Rabbis that came from Tetouan, Morocco to Gibraltar.

His father Rabbi Yitzchak passed away whilst Rabbi Yeshua was still a young boy. Rabbi Yeshua learnt as a young boy with Rabbi Yosef Hatchwell who was one of the great Rabbis from Tetouan who came to Gibraltar.

Rabbi Yeshua was a child prodigy and excelled in his Talmudic studies and at the age of thirteen Rabbi Hatchwell gave him Semicha (Rabbinic ordination) before he returned back to Tetouan. The community of Gibraltar appreciated and enjoyed the great knowledge of Rabbi Yeshua and his expertise in many areas of Torah.

Besides his great knowledge in Talmud, Halacha and Midrash he was also an expert in Kabbalah. He was a great orator which the public enjoyed hearing and he reached out to all and had a profound spiritual effect on many in the Gibraltar community.

Anyone acquainted with the writings of Rabbi Yeshua will notice that he had a special affinity to the teachings of Rabbi Chayim Yosef David Azulay, known as the Chida, and very frequently quotes many of his books.

Besides his great devotion to learning Torah day and night he also found time to run a business and provide for himself without relying on the community. Due to his business dealings and connections he left Gibraltar and went to live in Lisbon, Portugal. He was a partner in the branch of the Levy & co business trading as J. & A. Levy and Companhia, a business first established by his grandfather Moses Levy with an office in Lisbon. The Jewish community of lisbon was a fairly new community of Jewish businessmen. (Around 1800, Portugal decided to invite Jews back into the country and reverse Portugal’s economic decline. In 1807 Moshe Levy from Gibraltar was instrumental in founding the Jewish community in Lisbon. Official recognition to the Jewish community was not granted until 1892.) The

community in Lisbon at the time lacked in the basic structure such as organized Kashrut, Jewish schools, synagogues and Mikvehs. In a certain way Rabbi Yeshua was a God sent messenger to help with the setup of the communal structure for the religious requirements of the community which his grandfather founded. When Rabbi Yeshua arrived in Lisbon the community knew of his great abilities from Gibraltar and they offered him a position as Rabbi. Although he refused to accept the official position as the Rabbi he nevertheless took it upon himself to help with these functions in a voluntary capacity. There were Rabbis in Lisbon at the time such as Rabbi Ya’akov Toledano and Rabbi David Azagury, and Rabbi Yeshuah Halevy assisted and cooperated with them. Whilst in Lisbon he was appointed Honorary Consul to the Bey of Tunis and also received an honor from the Portuguese Government.

Rabbi Yeshua like his father and grandfather was a very charitable man and his house was open to many. Many Rabbis came from Israel collecting for charity and they knew to come to Rabbi Yeshua and they stayed with him.

Amongst his visitors from Israel was Rabbi Masoud Hacohen Elchadad who was the Rosh Yeshivah of Beit El in Jerusalem who stayed with him for some time and learnt together. Another regular visitor was the Mekubal Rabbi Shalom Malka author of Vezarach Hashemesh and a member of Yeshivat Beit El in Jerusalem.

Rabbi Yeshua married Dona the daughter of Solomon Benoliel in Gibraltar 0n the 7th Tamuz 5629 (16th June 1869). She unusually had a Semicha for Shechitat Ofot.

She was the founder of the Lisbon Jewish charity Somech Nofelim. They had three sons Yitzchak, Shelomoh and Abraham and three daughters Esther, Judika and Miriam.

He wrote the following books:- 1] Li Lishua contains commentaries on the Talmud, Torah and Tanach, some notes on the Rambam, a detailed commentary on Perek Shirah and notes on the Hagadah of Peisach. It also includes at the end notes on Yoreh De’ah by his father Rabbi Yitzchak Halevy. First printed in Jerusalem in 5643 in his lifetime. This book has the Rabbinical approbation of Rabbi Raphael Meir Panizel the then Rishon LeZion of Israel and Rabbi Shemuel Salant, the Av Beit Din of Jerusalem. Both of them speak very highly of Rabbi Yeshua. 2] Otzar Chayim includes commentaries on Torah, Tanach, some notes on the Talmud, Rambam and Shulchan Aruch. At the back it

contains a commentary on Megilat Antiochus. First published in Jerusalem in 5688 by the Kabbalist Rabbi Masoud Hacohen Elchadad. It was sponsored by his wife Dona and his three sons. 3] Yisa Hashem are commentaries on Tanach, Talmud and Rambam. First printed in Jerusalem in 5679. This book is named after his three sons as follows:- “Yisa” is an acronym of the names of his three sons, first letter ‘Yud’ stands for Yitzchak.

Second letter ‘Shin’ stands for Shelomoh. Third letter ‘Aleph’ stands for Abraham.

The three books were combined together and republished in Jerusalem in 5754-1993 by Bne Issakhar Institute on the initiative of Moses (Mo) Garson of Gibraltar who is a descendant of the Levy family on his mother’s side.

He passed away on the 29th of Sivan 5656-1896 and was buried in Lisbon.

Rabbi Refael Hayim Moshe ben Yeshaya Benaim (5605-5680; 1845-1920) was born on 7 Shevat, 5605 (1845) in Tetuan, Morocco. He is also known as Harav Ha-Rachman by the acronym of his name or simply as Rav Moshe. He used to sign his letters as “Rachman Naim”. Yeshaya Benaim his father was a pupil of the great Gaon Rabbi Yitzchak Ben Walid, the Ab Beit Din of Tetouan.

Rabbi Rafael Haim Moshe Benaim wrote some biographical notes about himself in the introduction to his book Peter Rechem. For many years his father Yeshaya was married but was not blessed with children. Yeshaya and his wife Mesuda did various things to try and to be

blessed with offspring. They moved from one city to another hoping that their luck would change as the Talmud says “one who changes places changes his Mazal”. Yeshaya’s wife fasted three consecutive days and they both undertook that if a child would be borne to them they would immediately move to Eretz Yisrael. His Teacher Rabbi Yitzchak Ben Walid advised him to go and pray at the grave of the great holy Tzaddik Rabbi Amram Ben Diwan in the city of Wazan and in his merit he will be blessed with a son. Yeshaya Benaim followed the advice of his teacher and went to Wazan and soon afterwards he was blessed with a son. The leading Rabbis of Tetouan were present at his Brit Milah, which was performed by Rabbi Abraham Halfon, and the Kidush and naming prayer was recited by the great Gaon Rabbi Yitzchak Ben Walid. He was named Rafael Moshe.

When the child was six months old, his parents sold all their possessions to pay for the journey to Israel. Due to hardship and necessities his parents were forced to settle in Haifa which was not a city of much Torah learning.

Rabbi Benaim describes it as follows: “There were neither scholars nor books there, only a teacher of small children, from whom I could learn only a little Chumash.” His father Yeshaya would learn with him in his free time at night a bit of Aggadah, Shulchan Aruch Orach Chayim, the Holy Zohar and Tikunim. In the daytime he would go to the store of his aunt’s husband, and he learned to write a little. His parents were anguished at not living in a center of Torah learning and their son not being among Torah Sages. He wanted to

continue in his studies yet no tutor could be found to suit his advanced level, and he was required to help his family earn a livelihood. One day, while he was sitting in the shop, Rabbi David Ben Shimon the chief Rabbi of the Moroccan community in Jerusalem, was visiting Haifa and stopped by and asked his father why was the young boy not in school. He replied that it was because of his troubles making a living and there was no suitable teacher for him. Then Rabbi David Ben Shimon took out a small book which was the Ein Yaakov and tested the boy’s reading of a piece of Agadah that he had learnt with his father. Rabbi David asked the boy if he understood it and he was able to explain it all. When he realized how proficient and knowledgeable the youth was, Rabbi David Ben Shimon suggested to his parents that he come to Jerusalem with him, where he would care for all his physical and Torah study needs. Hacham Rafael Haim Moshe Benaim's mother refused, because of the great distance involved. Rabbi David Ben Shimon eventually succeeded in convincing the parents to send their son to study Torah in Tiberias, which was not as far away. He went to Tiberias at the age of thirteen. During his stay in the yeshiva in Tiberias, Hacham Benaim visited Jerusalem a number of times, where he lodged with Rabbi David Ben Shimon, who provided him with financial support, and also paid for his wedding.

In Tiberias he learnt Torah with The gaon Rabbi Chaim Shmuel HaCohen Conorti who was Rabbi and Rosh Metivta of the holy Sephardic community in the holy city of Tiberias. It is interesting that Rabbi Conorti was a

renowned Torah sage and he gave his approbation to Rabbi Yitzchak Ben Walid’s book Vayomer Yitzchak.

Hacham Rafael Haim Moshe Benaim excelled in his Toah learning. At the age of fifteen Rafael Moshe fell sick and his doctors despaired of healing him. His parents gave him the additional name “Hayim”. His mother, in her bitterness cried out in tears and prayers to Hashem that she was prepared to give up her life to save his. And so it was a few days later Raphael Hayim Moshe recuperated and his mother fell ill for some time and passed away. When he was sixteen years old, his father made great efforts and married him to a poor orphan called Rachel. After the seven days of the wedding festivities, Rafael Haim Moshe and his bride were sent back to Tiberias to continue learning, and his father continued to support them financially to the best of his ability. He had two sons called Shemuel who was an outstanding child prodigy and Benzion, and a daughter called Massuda.

The community in Tiberias recognized his genius and eventually appointed him as a dayyan. The Rabbis of Tiberias held him in very high regard and they also appointed him as a Shadar (rabbinic emissary to collect funds). In 1871 HaRahman traveled to Turkey and Egypt to raise funds for the community of Tiberias. In 1881 he was sent to Morocco. One of his younger colleagues in Tiberias was Rabbi Yaakov Chai Zerihan who also served as a Dayan in the Beit Din in Tiberias, author of Sefer Bikure Yaakov and Shufreh DeYaakov. Rabbi Yaakov Chai Zerihan assisted Rabbi Benaim with the preparation

of his book Shut Rachamim Peshutim and compiled for him an index of subjects included in his book which is printed at the back of the book.

Harav Harahman unfortunately suffered many sorrows and tragedies, his wife died in 1883 after they were married for 22 years. The following year his son Shemuel died in his youth after eulogizing his mother on the first anniversary of her death in 1884. His daughter was widowed, underwent halitza, and her young daughter died. She then remarried and once again became a widow. Three years later in 1886, the year he went as a Shadar (emissary) to Morocco, Harav Harahman married Massouda (Mesodi) the daughter Rabbi Moshe BenNaim in Tetuan and had three sons Yeshaya Hay, David and Shalom and a daughter called Hasiba (Heftziba) Benmergui. His son David was named in honor of Rabbi David Ben Shimon who was the chief Rabbi of the Moroccon Community of Israel, as a sign of recognition and appreciation for all he had done for him as a young man.

In his journey to Morocco in 1886, and after he remarried in Tetuan, he came to Gibraltar when Rabbi Shemuel Lasry who was serving as Chief Rabbi was already 87 years old. In 1887 Rabbi Shemuel Lasry retired and some time afterwards Rabbi Benaim was appointed as Chief Rabbi in his place and served for over thirty years. It is interesting that when Rabbi Benaim arrived in Gibraltar he heard the news that the community of Tiberias wanted to appoint him as their Rabbi. He declined their offer and stayed in Gibraltar on the grounds that Tiberias had many

Torah Sages and there was more of a need for him in Gibraltar.

On the 3rd of September 1895, members of the Jewish community laid the foundation stone for a new expanded Hebrew School in a ceremony officiated by Rabbi Rafael Haim Moshe Benaim. In 1903 Members of the community council together with Rabbi Benaim laid the cornerstone for the building of an old age home for the community.

Rabbi Benaim was held in high esteem by his contemporaries, he was a friend of Rabbi Yaakov Shaul Elyashar the Rishon Letzion of Israel and corresponded with him on Halachic matters. He also corresponded with the Dayanim of various Rabbinical courts in Morocco such as Rabbi Mordechai Bengio the Ab Beit Din of Tangier and Rabbi Rephael Ankawa of Sale-Rabat. The great Gaon and Tzaddik Rabbi Shelomoh Eliezer Alfandari, the Ab Beit Din of Safed, author of Shut Hasaba Kadisha, refers to Rabbi Rafael Haim Moshe Benaim as follows: “The unique one, the elevated one, may his light shine, the Gaon Harachman�.

In recent years years, Gibraltar served as a transit station for thousands of Jewish refugees from Morocco and Algeria making their way to Israel. Rabbi David Benaim OBE, the son of Rabbi Refael Hayim Moshe Benaim, drew on his many connections with Moroccan and Spanish government officials to smuggle tens of thousands of Jews out of Morocco to Israel. He contributed much of his own wealth to this same holy

cause, and personally distributed food and clothing to the people living in the immigrant camps in Gibraltar, all out of a deep fatherly love, which blazed in his pure soul. In 1952 in appreciation for his endeavors, he received the title of Israeli Consul.

Rabbi Rafael Haim Moshe Benaim wrote the books:- 1] Shut Rachamim Peshutim which is a collection of his Halachic responsas. It deals primarily with the laws of wills and inheritance but it also has a section on Orach Chayim and a section on the laws of marriage. At the back of the book there is a sermon in honor of King Edward VII. The book was first printed in Tunis in 5670.

2] Peter Rechem which is a collection of sermons and articles on the Mitzvah of Tephilin, the qualities of Eretz Israel, Shabbat Ha-Gadol, some eulogies and a collection of Talmudic and Halachic novelle. first printed in 1913 in Jerusalem. 3] Kol Tehina ve-Kol Tahanah, is a halachic responsa regarding the grinding of flour for Pesach in a steam-operated mill in which moistened grain is ground the entire year. It was printed in Jerusalem in 1912. Rabbi Eliyah Benguigui from Debdou, Morocco wrote in response the book Kol Tza’akat Ha-Roim (Tunis 1915) in which he disagreed with HaRahman’s stringent conclusions.

There are additional writings and sermons, that remain in manuscript form. Rabbi Benaim was also a paitan and wrote some Liturgical poems some of which are still said in his community including the national anthem in Hebrew.

He passed away in 27th July 1920 - 13th of Av 5680 in Gibraltar and was buried in the North front Jewish cometary. After Rabbi Rafael Haim Moshe Benaim passed away his son David Benaim carried out ritual functions without holding any rabbinical title himself.

Today there is a Yeshivah in Jerusalem named after him called Yeshivat Nahalat Moshe established by his grandson Rabbi Ya’akov Ben Shalom Benaim who is the Rosh Yeshivah.

The following is a Piyut (liturgical poem) that Rabbi Refael Haim Moshe Benaim composed for the Bar Mitzvah of Shelomoh Ben Yitzchak Halevy Great Grandson of Rabbi Yitzchak Ben Moshe Halevy:

The following is the special national anthem composed in Hebrew by Rabbi Rafael Haim Moshe Benaim which is still sung in the community in Gibraltar to the tune of ‘God save the queen’.

Rabbi Shelomoh Ben Josef Elmaleh (1855-1926) was born in Essaouira Mogador to Rabbi Josef Elmaleh who was the Rabbi of Mogador and was the Grandson of Rabbi Yosef Ben Ayyus Elmaleh a former Chief Rabbi of Gibraltar. So Rabbi Shelomoh Elmaleh is the great grandson of the former Chief Rabbi. From Mogador, Rabbi Shelomoh moved to Lisbon. He married Simy and had three sons:- Josef was born in 1879 in Lisbon, Leon was born in 1880 in Lisbon, Jacob Haim was born in

1881 in Lisbon and one daughter Estrella Lallous born in 1882 in Lisbon.

From Lisbon, Rabbi Shelomoh Elmaleh moved to Gibraltar where he served as Chief Rabbi from 1920 after Rabbi Moshe Benaim passed away. One of his colleagues/pupils was Rev. Joshua Gabay who was the Hazan of the Nefusot Yehudah synagogue for forty years.

Rabbi Shelomoh Elmaleh passed away on the 11th of Tishri 5687- 19th september 1926 at the age of 71. From then on the community remained without a Rabbi. It was only in 1957 when the community appointed Rabbi J. I. Pacifici after thirty one years.

There is an interesting story involving Rabbi Shelomoh Elmaleh and the Jew’s Gate cemetery worth mentioning.

The Upper Rock during the 19th century and well into the 20th century became a military zone, and civilians were not allowed to enter the Upper Rock unless provided with a special permit. Jew’s Gate Cemetery consequently became non-accessible and the military authorities issued a special permit for one day in the year, viz. on Lag Baomer, when members of the Jewish Community were permitted to visit the cemetery. Round about the year 1925, Mrs Sarah Camila Mattana, the wife of Moses H. Mattana, then President of the Shaar Hashamayim Synagogue, had a dream, where the people buried in Jew’s Gate Cemetery were inviting her to come and pay them a visit. In the morning she informed her husband of her dream but they did not give it much importance. The

following night Mrs Mattana once again experienced a repetition of the previous night’s dream. When she once again had the dream recurring after three nights, both she and her husband felt they had to do something about it.

They went and informed Rabbi Shelomoh Elmaleh, the Community’s Chief Rabbi, about the recurring dream.

Rabbi Elmaleh decided to contact the military authorities and requested an extraordinary one-off permit to visit the cemetery. The date was nowhere near the Lag Baomer visiting time but the authorities granted the special permit, and Rabbi Elmaleh accompanied by Mr Mattana and representatives of the Burial Committee went up to Jew’s Gate. On arrival they were absolutely shocked to discover a platoon of soldiers excavating a trench down the middle of the cemetery to lay a water pipe. The excavation was unearthing human remains which is anathema to Jewish practice. Following a very strong protest from the Jewish Community, the excavations were stopped, the human remains carefully collected and re-interred, and it was decided to lay the water pipe above ground. One can certainly describe the situation as a call from the other side.

Rabbi Joshua Gabay (1869-1954) was born in Tangier to a family from Gibraltar. He was educated in Gibraltar, he trained as a Shochet and Mohel and his certificate for this was signed by the Chief Rabbi of Gibraltar Haham Raphael Chayim Moshe Benaim in 1893. He learnt with Rabbi Benaim and with Rabbi Shelomoh Elmaleh. In 1906 he was appointed as the Hazan of Nefutzot Yehudah synagogue where he served till the end of his life. He

married Rachel (Nahon) Toledano in 1893 and had a son called Daniel and a daughter called Sete. During the second world war from 1940 to 1945 he was evacuated with the community to London where he continued to serve the community there until their return back to Gibraltar.

Rabbi Josef Imanuel Pacifici (b.1928) was born in Italy to Yehudah Menachem Alfonso and Malca Esther.

Yehudah Menachem Alfonso Pacifici was a prominent Italian thinker and lawyer. Rabbi Josef Imanuel Pacifici learnt in Gateshead Yeshivah and became Chief Rabbi of Gibraltar in 1957. For thirty one years the position had been vacant since Rabbi Shelomoh Elmaleh passed away in 1926. The community had gone through great upheavals and were evacuated from Gibraltar during the second world war for some five years. The lack of Rabbinical leadership and the war years caused some spiritual decline in the community and when Rabbi Pacifici became Chief Rabbi he put a great deal of effort into the Jewish education system to improve the learning of Torah. He was personally involved and taught in the Talmud Torah school. After some years a new generation grew up with greater knowledge of Torah and he succeeded in sending some young men to learn in Yeshivah in Gateshead and send some girls to learn in Seminaries changing the community considerably into a more orthodox and learned entity. He served the community for about thirteen years and left Gibraltar and went to live in Israel.

Rabbis associated with Gibraltar Rabbi Yosef Ben Adahan was born in the city of Tetuan in Morocco in the early nineteenth century. From a very young age Rabbi Yosef was noted for his total dedication to Torah learning. With his exceptional capability he became a great luminary in all areas of Torah. His contemporary sages nicknamed him “Rabbi Yosef Sinai” a term used in the Talmud for someone who shows expertise in Torah. Learning and teaching was his full time occupation. Besides his learning he was steeped in piety, prayers and fasting. It was his regular practice to be up at midnight to recite Tikun Chazot when he would be heard crying for the destruction of the holy Temple and the exile of the Shechinah. He excelled in humility and never accepted any public office. He was financially supported in his learning by Don Judah Benoliel from Gibraltar. Despite not having any official position he carried out his duties in disseminating Torah to the community and gathered round him many pupils.

Amongst his pupils we should mention Rabbi Shemuel Lasri who moved to Gibraltar and became Chief Rabbi there. In fact when the grandson of Rabbi Yosef Ben Adahan, known as Rabbi Yosef Nisim, wanted to publish his grandfather’s book called Shufreh De Yosef he came to Gibraltar to raise funds and Rabbi Shemuel Lasry wrote an approbation for the book. From the many approbations to Rabbi Yosef Adahan’s books we see that his contemporaries held him in very high esteem not only for his erudition but also for his piety, humility and holy

lifestyle.

Rabbi Yosef had a tremendous yearning to go and live in the holy land of Israel. In the year 1844 with help from heaven he overcome the many obstacles in his way and set of with his family on the first leg of their journey to Israel stopping in Gibraltar first where he stayed for some time. Both the community in Tetuan and in Gibraltar tried hard to persuade him to stay, offering him financial incentives but nothing would deter him. He experienced many wonders and miracles in his journey, which are recorded in his memoirs printed with the book Shufreh DeYosef. On arrival in Israel he initially settled in Jaffo and eventually moved to Tzefat where he lived till he passed away and was buried there, dates are not known.

He left behind his saintly son Rabbi Abraham who served as a Dayan in Tzefat. Rabbi Abraham worked hard editing his father’s manuscripts for printing.

Unfortunately tragedy struck and he passed away at a young age living behind a young son, named after his father, Rabbi Yosef Nissim Ben Adahan who eventually went back to Morocco and became Rabbi of the town Ceuta. Rabbi Yosef Nissim himself was a prolific writer and is best known for the book called Ma’aseh Bereshit dealing with the 613 Mitzvot in the Torah.

Rabbi Yosef attained high spiritual levels achieving Ruach Hakodesh (Divine inspiration) as is evident from the memoirs he wrote of his journey to Israel and the diary of his dreams. He merited to have Nachum Ish Gam Zu, the holy Tana, appear to him and so did the holy Rabbi Chaim Vital of blessed memory. Many heavenly

secrets were revealed to him and he was able to rectify many souls. On one occasion on the festival of Sukkot he revealed to his son that his soul was a spark of the holy Tana Nachum Ish Gam Zu. His son shared this secret with his father’s faithful pupil Rabbi Shelomoh Adahan who records this in his letter of approbation to the book Shufreh De Yosef.

Rabbi Yosef Ben Adahan wrote many books in all areas of Torah. His pupil Rabbi Shelomoh Ben Adahan writes about him that he was so prolific in his writing, it just flowed like a fountain, so much so that he could note cope arranging and organizing them. The works that are known to us which were edited and prepared for publication by his grandson Rabbi Yosef Nissim Ben Adahan and presented to many of the great sages of his generation for approbation include: 1] Yosef Chen a commentary on the Talmud. 2] Vayomer Yosef a collection of Halachic responsas relating to all sections of the codes of law. 3] Hod Yosef a commentary on the Torah. 4] Geulat Yosef notes and explanations on the Midrashim. 5] Otzrot Yosef 6] Asiri Bakodesh 7] Shufreh De-Yosef dealing with the month of Elul right through to Hoshana Rabbah. Of all his works this is the only one that was printed in 1896. I republished this book in 2005 with my own commentary and notes by the name of Yefeh Enayim. 8] Porat Yosef is a collection of notes and comments on the Shulchan Aruch, the Talmud, the Torah and some Derushim. The Manuscripts of this work in the hand writing of Rabbi Yosef were only found recently in the Kaufman collection no. A 574 at the Library of the

Academy of Sciences in Hungary Budapest and and was printed for the first time in 2016 by the Tanu Rabanan institute. There were many more writings which were lost and stolen. The manuscripts of Vayomer Yosef are in the custody of the Yeshivah Hevrat Ahavat Shalom in Jerusalem, under the auspices of Rabbi Ya’akov Hillel.

The following is a copy of the approbation of Rabbi Shemuel Lasry, the chief Rabbi of Gibraltar to the book Shufre Deyosef of Rabbi Yosef Ben Adahan.

Rabbi Avraham Shalom Chay ben Refael Hamoy (Hamavi or Chamui or Hamoui or Chamawi) (1838-1886) was born in Allepo Syria, a city of great Torah sages, to his father Rabbi Refael who was a great Tzaddik. As a young man he suffered many tragedies, he lost his father, wife and daughter in a short period of time. He accepted everything in good faith and dedicated himself to learning Torah day and night where he found consolation. When he wanted to print his first book he travelled to raise funds and after many journeys he went to constantinople where he found supporters. He printed his first work “He’ach Nafshenu” in 1869 with the approbation of Rabbi Chayim Palagi. He travelled extensively and visited many communities and became acquainted with many great rabbis of his generation. In his book Nifla’im Ma’asecha one can see that he obtained the approbations of many great sages throughout many communities in Morocco including Rabbi Yosef Birdugo from Rabat, Rabbi Rephael Moshe Elbaz from Sefrou, Rabbi Rephael Aben Tzur from Fez, Rabbi Mordechai Zerfaty from Marakesh and many more. In the introduction to this book Rabbi Chamoy writes some of the miracles he experienced in Morocco. In Morocco there was a devastating famine for some years which caused a lot of suffering in the city of Marakesh. In the year 1880 when Rabbi Chamoy was on his way there two local Rabbis had a dream telling them that a Rabbi was coming to town from abroad and if they would ask him to pray Hashem would give them rain. And so it was when he arrived in Sefrou they told him about the dream and Rabbi Chamoy gathered the community and went to the

cometary where they conducted prayers and selichot and it rained on the following day. He became known as the rabbi of the rain. In addition to his travels to raise funds to print his books he also travelled as a shadar to raise funds for the community in Israel. In one of his journeys he came to Gibraltar where he stayed for several years. In his book Lidrosh Elokim (Livorno 5639/1879) he records his gratitude to the “noble Halevy brothers Yehuda and Abraham in whose Yeshivah I stayed while I was there�.

Whilst in Gibraltar his book Gabar Israel was translated into Spanish by professor Israel Gabay and was printed in 1882 in La Linea Spain, the border town with Gibraltar.

Many of his books deal with Segulot, with amulets for healing and with holy names to help in different situations he attracted a great deal of opposition and criticism. Rabbi Chamoy stood firm and strongly believed in what he was doing and persevered and obtained the support of many great rabbinical scholars of the time. He wrote that all the Segulot he writes were to assist and help people and to heal the sick and not for any personal benefit.

In order to print his books he incurred many personal debts. He writes that on one occasion he had collected a large sum of money to print various books and on his journey he was attacked, badly beaten and robbed of everything by highway robbers. He was left in dire poverty and only by the grace of God he managed to get to the city of Leghorn - Livorno and there he was helped by a gentleman called Shelomoh Shamama who got him back on his feet again.

He wrote many books which he lists in one of his introductions including 1] Bet Habechirah a collection of laws relating to Pesach and Shavouth with commentaries on the relevant prayers 2] Bet Din a collection of laws for Rosh Hashanah and commentary on the prayers. 3] Bet El a collection of the laws relating to the Selichos for the month of Elul. 4] Bet Hakaporet dealing with the laws and prayers of Yom Kipur 5] Bet Mishteh deals with the laws and customs of Rosh Chodesh, yom tov, Hanukah, Purim and Tuv Bishvat 6] Bet Tzom deals with the laws

of the four public fasts 7] Bet Simcha deals with the laws and customs of Sukot 8] Bet Va’ad 9] Bet Hashem 10] Achi Yefet deals with health matters 11] Tibchar Utkarev 12] Samti Divrati Bahem 13] Yemalet Nafsho deals with laws of prayers and special prayers for various needs 14] Nifla’im Ma’asecha deals with segulot 15] He’ach Nafshenu 16] Achituv 17] Achi No’am 18] Achi Samach 19] Lidrosh Elokim deals with dream interpretations and she’elat Chalom and other segulot 20] Abi’ah Chidot 21] Davek Me’ach deals with dream interpretations and Segulot and healing 22] Zecher Asah 23] Achi Ezer 24] Ger Hayiti 25] Gavar Yisrael 26] Gishmey Ratzon a collection of prayers for times of famine 27] Ve’achalta Vesavata deals with the laws of eating and blessings 28] Veyadata Hayom 29] Zakay Be’amirato 30] Chalav Udvash 31] Kofer Nafshoh 31] Ma’alot Tovot 32] Si’ata Dishmaya 33] Adat Le’umim 34] Shuvu Vechayu 35] Orach Chayim 36] Bi’ur Al Hatanach.

Rabbi Yoseph ben Moshe Arwas (1847-1925) was born in Rabat Morocco. At the age of 12 years his family emigrated to Israel in a group with Rabbi David BenShimon. In Israel he learnt Torah with the Chief Rabbi of Erez Israel Rabbi Meir Panigel. Rabbi Yoseph served in the Hebron community, was an emissary in 1883-84 and 1901-02 to Morocco. In 1883 he came to Gibraltar and stayed there for a year whilst Rabbi Shemuel Lasry was the chief Rabbi. During his stay in Gibraltar he was invited to speak to the whole community in Sha’ar Hashamayim synagogue on Shabbat Hagadol in 5644-1884. This sermon is recorded in his book Hod

Yosef (page 19a). That year a halachic problem arose in the community and a member of the community consulted Rabbi Arwas. The problem was regarding the Talmud Torah School which at the time had a separate room for teaching secular studies from the rooms which were used for learning Torah. As the community was growing and the government was making some secular studies as compulsory and therefor they run out of space and had to use the same rooms as the ones set aside for Torah. Since Rabbi Yitzchak Ben Walid did not allow this practice in Tetuan so they asked Rabbi Arwas for his view. This Responsa is recorded in his book Hod Yosef.

Rabbi Yosef Arwas came back to Gibraltar in 1901-1902 which by then Rabbi Moshe Benaim was the Chief Rabbi who welcomed Rabbi Arwas and supported his appeal for funds to print his book Hod Yosef. Amongst the list of those who supported him is the following names;- Yom Tov Abergel, Yitzchak de Yehuda Levy, Yosef Benatar, and Eliyahu Benoliel.

In 1910 he settled in Jaffa where he was appointed Chief Rabbi. He wrote Hod Yoseph (Jerusalem 1905) which is a collection of his sermons which he gave in many different countries when he travelled as a Shadar, the book also includes some halachic responsas. The book has the approbations of the Chief Rabbi of Israel Rabbi Ya’akov Shaul Elyashar, Rabbi Abraham Yitzchak Hacohen Kook and Rabbi Chayim Hizkiyahu Medini known as the Sedei Chemed and they praise and speak very highly of him.

Praying at the graves of Tzaddikim The Talmud (Taanit page 16a) asks what is the reason for the ancient custom to visit the cemetery on a fast day?

There is a dispute between Rabbi Levy Bar Chama and Rabbi Chaninah, one said the reason is to make us feel humble and submit to Hashem because a cemetery will remind one that life is temporary and we all end buried.

The other said the reason we visit a cemetery on a fast day is to invoke the dead to pray for us to seek Heavenly mercy. The Shulchan Aruch (siman 579) adds another reason why we go to the cemetery and cry and pray to Hashem to awaken us to repentance, the underlying message being if you do not repent you are no better than the dead who are buried here. Clearly the reason is to remind us of death which has the effect of subduing the Yetzer Hara (the evil inclination) to bring us to repentance. As the Talmud says when a person is faced with temptation one of the ways to push the Yetzer Hara away is to remember the day of death. Therefore whenever there was a drought it was the custom for the community to gather and pray in a cemetery to remind us of Death and help us to repentance. The Shalah Hakadosh adds a comment to the above and gives another reason for gathering in a cemetery on fast days is because Tzaddikim are buried there and therefore it becomes a holy and pure place and therefore our prayers are more likely to be accepted.

Praying by the graveside of a Tzaddik in order to awaken

heavenly mercy on the merit of the Tzaddik, and to request the soul of the Tzaddik to intercede on our behalf, is an old practice mentioned in the Torah. The Midrash Rabbah (Bereshit 82) asks why did Jacob our forefather bury his wife Rachel on the way to Ephrat? He foresaw into the future when Jerusalem will be destroyed and the Jewish exiles will pass by her grave and this will arouse our Matriarch Rachel to pray for mercy on their behalf.

The book ‘Sefer Hayashar’ relates the story when Joseph the Tzaddik was sold as a slave and taken down to Egypt he passed by Beit Lechem and stopped at his mother’s grave and prayed there. He fell on the grave and cried out: “Mother, mother, you gave birth to me, now wake up and rise and please see the plight of your son…”

When the Torah relates the journey of the spies who went to Canaan scripture says (Bamidbar 13:22) “They ascended in the south and he arrived at Hebron”. The Talmud (Sotah 34b) notes the Torah started in the plural “they ascended” and then changed to the singular “and he arrived at Hebron”. This is because only Caleb went to pray at the tomb of the Patriarchs for the strength to resist the conspiracy of his comrades. His prayers there were successful as the Torah says in Devarim (1:36) “I will give to Caleb the land on which he walked” and it is written (Devorim) “They gave to Caleb, Hebron”.

The Zohar (Parshat Acharemot page 70b) says in the name of Rabbi Yitzhak when the world needs Heavenly mercy and the living go and inform the souls of the Tzaddikim and cry at their graves, then the souls of the Tzaddikim are awakened, and they gather together and they go to the forefathers in Hebron. They inform them of

the suffering in the world and together they pray for mercy for the living. The Holy One, blessed be He, fulfills their wishes and has pity on the world.

Rabbenu Nissim Bar Reuven, author of the classical commentary on the Talmud ‘Chidushey Haran’, discusses in his book Darashot Haran (Haderush Hashemini), about the burial place of Tzddikim. He writes as follows: Not only during their lifetime, do they give out a holy spiritual radiance, but even after they pass away, their burial place is likely to give that radiance in some way.

For their bones which were once a vessel on which the Divine presence dwelt; some of that elevated spirituality and glory will still remain. It is for this reason that our sages, of blessed memory, said (Sotah 34b : Ta’anis 23b) it is fitting to prostrate oneself at the graves of Tzaddikim and pray there. Such prayers are more desirable in Heaven since the bodies of the Tzaddikim who were once the dwelling place for the Divine presence are now resting there. Do not be surprised at this phenomena, for we have seen that Hashem Yitbarach said to Moses: “And this staff you shall take in your hand, with which you shall perform the signs.” (Shemos 4:17). Now since that very same staff was held in Moses hand when God revealed himself to him at the burning bush it therefore absorbed some of that Divine holiness. Moreover the staff was used to perform the first sign by transforming itself into a snake. So the staff was used by Moses to perform the miracles in Egypt. If this is the case with a material inanimate object such as the staff, how much more the bones of the Tzaddik which were once the dwelling place for the Divine Presence on earth; it follows therefore that

the Tzaddik’s resting place is Holy.

Likewise the Maharil wrote (Darashot Maharil Hilchot Taanit) that the resting place of Tzaddikim is holy and pure and therefore prayers recited there are very likely to be effective. However he was of the opinion that our prayers should only be directed to Hashem Yitbarach and request that He should have mercy on you for the sake of the Tzaddik that is resting there. Similarly in the responsas of Maharam Shik (Orach Chaim 293) he also writes that one does not pray to the Tzaddik but only to Hashem. Your prayers will be accepted in heaven in the merit of the Tzaddik who is buried there as he too prays for you. However, the Eishel Avraham (Shulchan Aruch Orach Chayim 581:4 note 16) says that it seems from the Siddur Ma’aneh Lashon that one can request from the soul of the departed to intercede and pray on our behalf, see also the Responsas Minchat Elazar (volume 1 siman 68) who also allows it. The Sedey Chemed explains that when the soul of the Tzaddikim see people coming to their resting place crying with troubles they feel pain for them. Since the Tzaddikim are not deserving of suffering Hashem shows mercy to the people so that the Tzaddikim should not suffer.

Rabbi Chayim Vital wrote in Sha’ar Hgilgulim that it is good to pray by the graveside of righteous Tzaddikim.

When a person prostrates himself on the tomb of a Tzaddik, his soul clings to the spirit of the Tzaddik buried there. In fact one of the most prominent practices to which the Ari-Zal accustomed his disciples was prayer upon the tombs of Tzaddikim. He regarded this as vital in achieving one’s highest aspirations in worship of God and

Torah knowledge. This practice became entrenched, not only among those of his inner circle, but also, among the rest of the community of Tzefat, and from there it spread and became accepted by many other circles.

Rabbi Shelomo Shlumil writes in his letter dated 24th Tamuz 5367 (1607) (see sefer Ha’Ari Vegurav published

by Ahavat Shalom 5752 Jerusalem letter no. 3 page 26) describing some of the customs as practiced by the people of Tzefat: “every eve of Rosh Chodesh was treated like the eve of Yom Kippur; until midday no work was done.

The entire community would gather at one large synagogue or go to the grave of the prophet Hoshea Ben Be’eri above which a large impressive dome has been built. They congregated there, or inside the cave of the saintly Tana, Abba Shaul, peace be with him, or by the grave of Rabbi Yehudah Bar Illai, all of these Tzaddikim are buried near Tzefat. They prayed there intensely until midday or sometimes spent the entire day there in prayer and listening to Rabbinical discourses.”

Rabbi Ya’acov Abuchatzeira adds (Magen Ha’Aleph) that it is a great merit to pray by the graveside of Tzaddikim as it may arouse a person to repentance and obtain salvation for him in spiritual and material matters.

It is of great value when visiting the grave of a Tzaddik to learn Divrei Torah there that the Tzaddik taught in his lifetime. If the Tzaddik wrote a book then one can read from his book. Alternatively stories about the Tzaddik’s life can be related in order to learn from his example. The Talmud Yerushalmi (Berachot 2:1) states that whoever says Torah in the name of a sage who taught it causes his lips to move in his grave. The underlying meaning of this

is that the soul of the Tzaddik comes to learn Torah with the person who is reciting his Torah. This will ensure that the soul of the Tzaddik will come to listen to his prayers and will intercede on his behalf in front of the Holy Throne in Heaven.

I would like to conclude this subject with the following true story. A couple from Manchester had a baby and, on giving birth, the wife had medical complications and was on a life support machine in a coma for over a month.

The family tried many things, the community prayed for her, they arranged for Yeshivot to pray for her and went to see Gedolim. As a last resort someone suggested that they go to the grave of the Manchester Rosh Yeshivah, Rabbi Segal. They went and cried at Rabbi Segal’s grave and pleaded that he should intercede and plead with Hashem Yitbarach to give a refuah Shelemah for the wife. Within one and a half days the patient came off the life support machine and had a full recovery which the medical profession could not explain.

Another true story I saw myself, an employer in london decided to take all his Jewish employees to visit the grave of the Tzaddik known as Rabbi Elimelech of Lizhenzk in Poland. One of the members of staff that was not religious asked what is the point in going. The employer replied what do you have to loose, you have been married for some ten years and you have not been blessed with children, go pray there and you will see! The employer added one condition if you have a boy name him after the Tzaddik Elimelech and he agreed. I personally travelled with this group and very shortly after the trip the wife of this gentleman became pregnant and gave birth to a boy.

At the Brit Milah the father of the baby said to his employer I am sorry I can not keep my promise to name the baby Elimelech because my wife disagrees however she does not mind to add Elimelech as a second name. the baby was circumcised and the name they chose was Noam. what they did not realize is that Rabbi Elimelech is actually known as The Noam Elimelech after his book.

The baby was named Noam Elimelech.

A similar story relating to Gibraltar is related by Rabbi Rafael Haim Moshe Benaim in the introduction to his book Peter Rechem. For many years his father Yeshaya was married but was not blessed with children. Yeshaya and his wife did various things to try and to be blessed with offspring. They moved from one city to another hoping that their luck would change as the Talmud says “one who changes places changes his Mazal”. Yeshaya’s wife fasted three consecutive days and they both undertook that if a child would be borne to them they would immediately move to Eretz Yisrael. His Teacher Rabbi Yitzchak Ben Walid advised him to go and pray at the grave of the great holy Tzaddik Rabbi Amram Ben Diwan in the city of Wazan and in his merit he will be blessed with a son. Yeshaya Benaim followed the advice of his teacher and went to Wazan and soon afterwards he was blessed with a son.

Tzaddikim can be more powerful after they leave this world than when they are alive! It is written in Proverbs (10:25) “The tzaddik is the foundation of the world.” The Vilna Gaon explained this verse that even after the death of a tzaddik his merits protect the world. The Talmud (Chulin 7b) states the following in the name of Rabbi

Chamai bar Chanina: Tzaddikim are even greater in death than they are in life. For Scripture says (11 Kings 13:21) “And it happened as they were burying a man - behold, they saw the enemy legion; so they threw the man into the grave of Elisha. The corps of the man touched the bones of Elisha, and he returned to life and stood on his feet.” Thus, after Elisha’s death, a man was resurrected by merely touching his bones. During his lifetime, however, Elisha was able to resurrect a person only through considerable effort.

To explain this more clearly, the story quoted from Kings was as follows: Some people were taking a corpse to be buried, they sighted Moabite troops moving towards them. They then fled before the enemy, throwing the corpse into the nearest available catacomb. As it happened, the remains of Elisha had been buried in that particular catacomb, and the corpse rolled until it touched the prophet’s remains. Miraculously, this contact brought the corpse back to life.

The corpse was that of a sinner who was unfit to be buried together with the Tzaddik Elisha (Rashi). He therefore came to life miraculously so that he should be able to leave Elisha’s burial crypt. This miracle happened to protect Elisha’s honor after he died. Yet Scripture (11 Kings 4:32-35) relates that when Elisha sought to resurrect the child of the Shunamite woman, he first prayed, and then employed a complex procedure through which the child came to life slowly. Since the person thrown into Elisha’s crypt was resurrected instantly through mere contact with his remains, we see that Elisha was greater in death than in life (Rashi).

Based on the above, Rabbi Uri the seraf of Strelisk, commented that the spiritual holy influence which the Tazddik gives over to those who come to see him, has a much greater effect on the recipient after the Tzaddik dies than when he is alive (Imrei Kodesh, Toras Haseraf Mistrelisk, Inyanim note 124).

Rabbi Shelomoh Hacohen of Radomsk asks the question (Tiferet Shelomoh beginning of sedra Beshalach) Why didn’t Joseph instruct his children to bury him in Israel immediately on his death. He suggests that the holiness of the bones of Joseph the Tzaddik were of great benefit to the Children of Israel during their exile in Egypt. It was in the merit of his bones that they were redeemed. This is what the holy Zohar said ( vol 1 sedra vaychi page 222b) that if Joseph would have been moved to Israel the children of Israel would not have been able to endure the Egyptian exile. He was buried in the river Nile, in water, in order to remain in a state of purity. In this manner he interprets the verse (Bereshit 50:25) “Then Joseph adjured the Children of Israel saying, When God will indeed remember you, then you must bring my bones up out of here.” God will remember you through my bones, and in the merit of my bones you will be redeemed. The verse can be read “My bones will bring you out of here”, and they will be a source of blessing to you forever. This is the great holiness of the bones of true Tzaddikim after they pass away, they continue to be a source of blessing for Am Yisroel. The holy Ari-zal explains that a part of the lowest level of the soul called “Havla Degarme” always remains attached to the bones in the grave. In the case of a true Tzaddik even this level of his soul is very

holy. The Zohar tells us (vol 3 sedra Vyikra page 16b Raya Mehemna) that the merits and good deeds of a Tzaddik are engraved on his bones, the opposite is also true. The bones represent the attribute of “Yesod”. Moshe Rabbenu at the time of the exodus occupied himself with Joseph’s bones as it is written (Shemot 13:19) “Moses took the bones of Joseph with him”. Moshe understood that it was in the merit of Joseph’s bones that they were being redeemed and blessed. Every Tzaddik in every generation who is an aspect of Joseph will also have this ability to be a source of blessing. Moshe Rabbenu was the aspect of Joseph and he too had the Divine Attribute of “Yesod” and therefore in the merit of Moshe the people had the Manna in the desert.

The angel that spoke to Rabbi Yosef Karo, as recorded in his diary “Magid Mesharim” (sedra Shemos on the verse Vayamot Yosef vechol eichav), taught that when the Tzaddik passes away he generates and gives birth more than when he was alive. When the Tzaddik departs from this world, many souls that are naked from the merits of Torah and Mitzvos and can not go to their resting place, they go to the soul of the Tzaddik for help. When the community gathers together to eulogize the Tzaddik and they say words of Torah in his honor, his souls is enveloped with the holiness of those words of Torah and they elevate his soul to higher spiritual levels. Those souls that that could not find peace and have now come to the soul of the departed Tzaddik for help they too get enveloped in the holy words of Torah. As a result they are now ready to be rectified and they are send back to this world to be reincarnated. At that point in time it is

decreed in heaven where those souls are going to be reborn again. It is for this reason that the Tzaddik gives birth more after his passing away than when he was in this world. For many children will be born now to accommodate all those souls that need correcting. This is all hinted in the Torah (Shemos 1:6) “Joseph died, and all his brothers” and immediately after it says “The children of Israel were fruitful, teemed, multiplied and became strong – very, very much so; and the land became filled with them.” When Joseph the Tzaddik died then many children had to be born to enable all the souls that were waiting to come and be rectified.

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