Posted By richards on February 6, 2015
The Hurva Synagogue, (Hebrew: , translit: Beit ha-Knesset ha-Hurba, lit. "The Ruin Synagogue"), also known as Hurvat Rabbi Yehudah he-Hasid ("Ruin of Rabbi Judah the Pious"), is a historic synagogue located in the Jewish Quarter of the Old City of Jerusalem.
The synagogue was founded in the early 18th century by followers of Judah he-Hasid, but it was destroyed by Muslims a few years later in 1721. The plot lay in ruins for over 140 years and became known as the Ruin, or Hurva. In 1864, the Perushim rebuilt the synagogue, and although officially named the Beis Yaakov Synagogue, it retained its name as the Hurva. It became Jerusalem's main Ashkenazic synagogue, until it too was deliberately destroyed after the withdrawal of the Israeli forces by the Arab Legion[5] during the 1948 ArabIsraeli War.[6]
After Israel captured East Jerusalem from Jordan in 1967, a number of plans were submitted for the design of a new building. After years of deliberation and indecision, a commemorative arch was erected instead at the site in 1977, itself becoming a prominent landmark of the Jewish Quarter.[3] The plan to rebuild the synagogue in its 19th-century style received approval by the Israeli Government in 2000, and the newly rebuilt synagogue was dedicated on March 15, 2010.[7]
The Hurva Synagogue today stands off a plaza in the centre of Jerusalem's Jewish Quarter. Excavations carried out at the site in July and August 2003 revealed evidence from four main settlement periods: First Temple(800600 BCE), Second Temple(100 CE), Byzantine and Ottoman.[8] Three bedrock-hewn mikvahs (ritual baths) were uncovered there dating from the 1st century.[9] The earliest tradition regarding the site is of a synagogue existing there at the time of the 2nd-century CE sage Judah haNasi.[10] By the 13th century, the area had become a courtyard, known as Der Ashkenaz (the Ashkenazic Compound),[6] for the Ashkenazic community of Jerusalem.[11] In 1488, Obadiah ben Abraham described a large courtyard containing many houses for exclusive use of the Ashkenazim, adjacent to a "synagogue built on pillars," referring to the Ramban Synagogue.[12] The Ramban Synagogue had been used jointly by both Ashkenazim and Sephardim until 1586, when the Ottoman authorities confiscated the building. Thereafter, the Ashkenazim established a synagogue within their own, adjacent courtyard.[6]
In the winter of 1700, a group of around 500 Ashkenazim led by Rabbi Judah he-Hasid arrived from Europe.[6] They were mystics who were intent on advancing the arrival of the Messianic Era by settling in Jerusalem and leading ascetic lives.[13] A few days after their arrival in the city, he-Hasid died, and without a leader, their messianic hopes dissipated and the community began to disintegrate.[6] Those who remained managed to build forty dwellings and a small synagogue in the Ashkenazic Compound.[6] Soon after, they endeavoured to construct a larger synagogue, but the task proved expensive.[13] They found themselves having to bribe the Ottoman authorities in order to enable them to proceed with their building project.[13] Unexpected costs relating to the construction, financial hardships and the burden of various other taxes drained their funds. They became impoverished and were forced to take loans from local Arabs, eventually falling into severe debt.[6] Pressure and threats from the creditors led to a meshulach (rabbinical emissary) being sent to abroad to solicit funds for repayment of the loans.[14] In late 1720, with the debts still outstanding,[15] the Arab lenders lost patience and set the synagogue and its contents alight. The leaders of the community were imprisoned and shortly after, all the Ashkenazim were banished from the city.[16] Over the course of time, shops were built in the courtyard and the synagogue was left desolate, in a pile of rubble. It thus became known as the "Ruin of Rabbi Judah he-Hasid".[13]
Between 1808 and 1812 another group of ascetic Jews, known as Perushim, immigrated to Palestine from Lithuania. They were disciples of the Vilna Gaon and had settled in the city of Safed to the north. Some had wished to settle in Jerusalem and reclaim the Ashkenazic Compound. They were worried, however, that descendants of the Arab creditors still held the old promissory notes relating to the century-old debts incurred by he-Hasid's followers and that a new group of Ashkenazic immigrants would possibly inherit responsibility for repayment. The descendants of a group of Hasidim who made aliyah in 1777 also presented a problem. They apparently objected to any effort by the Perushim to take control of the synagogue ruin, claiming it had never belonged to the Perushim or their ancestors. The Hasidim claimed they had closer ties with the original owners and that their rights to the parcel of land were greater.[17]
Nevertheless, in late 1815, leader of the Safed Perushim, Rabbi Menachem Mendel of Shklov, arrived in Jerusalem with a group of followers. They directed their main efforts to rebuilding he-Hasid's synagogue, which had symbolised the expulsion of the Ashkenazim from Jerusalem. By this, they intended to demonstrate the re-establishment of Ashkenazic presence in the city. Rebuilding one of Jerusalem's ruins would also have symbolic kabbalistic significance. The "repairing" of an earlier destruction would represent the first step of rebuilding the entire city, a prerequisite for the arrival of the Messiah.[17]
In 1816 they "pleaded with the powers in the city of Constantinople to obtain a royal decree that the Arabs residing in Jerusalem would not be permitted to enforce the debts of the Ashkenazim", but nothing came of it. A year later, several leaders of the group, including Avraham Shlomo Zalman Zoref and Solomon Pach, travelled to Constantinople endeavouring to obtain such a firman (imperial decree). Two years later, in 1819, their efforts were realised and the century-old debts were cancelled.[18] The group acquired a legal document delineating the entire site acquired by he-Hasid in 1700. The area now included dilapidated dwellings and shops built by the creditors' heirs on part of the site. Next, they had to secure another firman that would permit construction at the site, including the building of a large synagogue. Two successive missions in 1820 and 1821 to obtain the firman from the sultan's court failed.[18]
Still awaiting imperial permission to build in the courtyard, the Perushim wished to rely on an old firman given to the Jews in 1623, which stated that there could be no objection to them building in their own quarters. Having received a supporting document issued by the Qadi of Jerusalem in March 1824, it was possible for them begin rebuilding the dwellings in the courtyard. In practice, however, construction never materialised as they were unable to exercise their authority over the plot of land. This was apparently due to confrontation with the Arab squatters and the local government's disregard of the documents proving their ownership of the courtyard.[19]
In 1825, following the disruption the group were experiencing, Shapira travelled to Europe once again. He hoped to secure the necessary firman, which would place the courtyard firmly in the Perushim's possession, and also to raise funds to cover the costs incurred trying to redeem the courtyard. His mission, however, was unsuccessful, as was a later mission attempted in 1829 by Shlomo Zalman Zoref, a Lithuanian-born silversmith.[19]
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