Rebuilding a Spiritual Center in the Holy Land: A Journey through Time

This series explores the passionate journey of Jews who cherished the soil of the Land of Israel, rebuilding it gradually before the establishment of the State of Israel.

The Jewish presence in Israel, which persisted since the Second Temple era, dwindled significantly by the sixth century, leaving only a handful. Yet with the Arab conquest, Jews slowly began to return, as described by Yoel Rappel: "In the first centuries of Arab rule, the land was the focus of pilgrimage and even settlement by Jews. The pilgrims dreamed of Jerusalem... mainly characterized by a significant Jewish population... in Jerusalem. Pilgrims from near and far joined Jerusalem's Jews, some for temporary stays and others permanently. From the Genizah, we learn of a Jew from Russia attempting to make aliyah. Among the arrivals were many 'mourners of Zion,' individuals who shunned worldly pleasures and stopped engaging in commerce and crafts to dedicate their time to prayer and supplication at the remnants of the destroyed Temple."

In 1099, the Crusaders conquered the land. Jews played an active role in defending Jerusalem and Haifa. A 12th-century German chronicler recounts the Jews of Haifa mounting the walls with weapons in hand, successfully defending themselves until the disheartened Christians ceased their assaults after fifteen days of fighting.

Eventually, the Crusaders triumphed, devastating the Jewish inhabitants.

Yet, when the Crusader state slightly weakened, Jews again attempted to return to their ancestral land: "During this time, there was a significant wave of Jewish aliyah to Israel, especially from Islamic rule areas... driven by the eternal longing for the ancestral land, despite the challenges, many European Jews were motivated to make aliyah... Messianic movements emerged in the 13th century, and aliyah increased," he notes.

In 1211, 300 rabbis from France and England arrived in the land. "They were joined, presumably, by substantial portions of the French and English Jewish communities. Among the new arrivals were renowned Torah and mitzvah scholars from the Tosafists, including Rabbi Shimson of Shantz and Rabbi Yonatan HaKohen of Lunel. In less than a generation, the land became a spiritual center for Israel’s communities."

In 1256, the illustrious Rabbi Yechiel of Paris, a leading French Tosafist, relocated to Safed and Accho, reaching out to Eastern Jews.

In 1263, Rabbi Moshe ben Nahman (the Ramban) from Spain arrived, establishing a synagogue and solidifying the Jewish community.

By 1286, Jewish aliyah from Germany had grown so much that the German emperor ordered the confiscation of the fleeing Jews' property. Even Rabbi Meir of Rothenburg, the leader of German Jewry, attempted to journey to the land, but was captured and imprisoned until his death.

In 1517, the Turkish (Ottoman) Empire seized control of the land. During that century, the rule in Constantinople maintained order and security. Following the Spanish expulsion of 1492, thousands ascended to the land, bringing with them skills, initiative, and sometimes capital and extensive experience, discovering new sources of economy and livelihood. Workshops and industries were founded, successfully launching new fishing trial projects, and efforts to establish an agricultural settlement based on plantation and cultivation in the lower Galilee emerged.

The Jerusalem community grew to about 300-400 families; however, the authorities severely taxed the inhabitants, hindering expansion. With great dedication, Jerusalem's Jews exempted Torah scholars from most taxes, attracting them to the city.

This era is known as the Safed Golden Age, enjoying stability, "In the hearts of many rabbis and Torah giants arose the ambition to establish a religious and spiritual center in the Holy Land, preparing for the start of redemption. Soon, dozens, and eventually hundreds of Torah scholars from all over the Diaspora streamed to Safed, turning it quickly into the spiritual hub of the nation."

As a step further in anticipating redemption, Mahari Berav, the leading sage of Safed, sought to renew the 'Semikha,' looking to revive the judicial authority of the courts. Among Safed’s Torah elite during those days were Rabbi Yosef Caro, author of the Shulchan Aruch, the Mabit, Rabbi Shlomo Alkabetz, the Ramak, Rabbi David ben Zimra, the Alshich, Rabbi Azkari, author of 'Haredim,' Rabbi Moshe ben Makir, known for 'Seder Hayom' (who founded and led a yeshiva in the settlement of Ein Zeitim), the Ari Z"L, Rabbi Chaim Vital, and many more. At that time, the Galilee had 12-13 Jewish settlements, three urban and ten rural, where Jewish families strongly engaged in agriculture!

In the 16th century, Dona Gracia and her son-in-law Don Yosef Nasi initiated the founding of the desolate Tiberias. They fortified it, built houses and a synagogue, and even established a yeshiva.

Thus, dedicated Jews did not require a "Zionist movement" to risk everything for aliyah to Israel, cherishing its soil, building neighborhoods, and establishing settlements. In the coming chapters, we will tell the story of future generations of settlers.