Emissaries from the Holy Land: The Sephardic Diaspora and by Matthias B. Lehmann

By Matthias B. Lehmann

For Jews in each nook of the realm, the Holy Land has consistently been valuable. yet that conviction used to be placed to the try out within the eighteenth century while Jewish leaders in Palestine and their allies in Istanbul despatched rabbinic emissaries on international fundraising missions. From the beaches of the Mediterranean to the port towns of the Atlantic seaboard, from the Caribbean to India, those emmissaries solicited donations for the impoverished of Israel's place of origin. Emissaries from the Holy Land explores how this eighteenth century philanthropic community used to be equipped and the way relatives of belief and team spirit have been outfitted throughout great geographic ameliorations. It appears to be like at how the emissaries and their supporters understood the connection among the Jewish Diaspora and the Land of Israel, and it indicates how cross-cultural encounters and competing claims for monetary aid related to Sephardic, Ashkenazi, and North African emissaries and groups contributed to the transformation of Jewish identification from 1720 to 1820. team spirit between Jews and the centrality of the Holy Land in conventional Jewish society are frequently taken with no consideration. Lehmann demanding situations such assumptions and gives a serious, historic point of view at the query of ways Jews within the early glossy interval encountered each other, how they regarding Jerusalem and the land of Israel, and the way the early glossy interval replaced perceptions of Jewish solidarity and team spirit. in response to unique archival examine in addition to a number of little-known and infrequently studied resources, Emissaries from the Holy Land deals a clean viewpoint on early smooth Jewish society and tradition and the connection among the Jewish Diaspora and Palestine within the eighteenth century.

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Additional resources for Emissaries from the Holy Land: The Sephardic Diaspora and the Practice of Pan-Judaism in the Eighteenth Century

Sample text

66 In July 1746, two documents preserved in the pinkas of the Istanbul Officials recorded the appointment of a new group of Pekidim for Jerusalem: David Kimhi, Shabbatai Alfandari, Jacob Alfandari, Moshe Asseo, Moshe Ashkenazi, Joseph Barukh, and David Zonana, the paymaster of the Janissary corps. ” A second document was issued by the leadership of the Jewish community in Jerusalem, accepting the authority of the Istanbul 33 34 Network of Beneficence Officials. The text leaves no doubt about the hierarchical relationship that was to be established in which all authority would be surrendered to the Pekidim in Istanbul: We have given them appropriate power and sufficient authority to be supervisors of all our affairs, to conduct our work, to coordinate the communities of our city, to take care of the poor of our locality, and no man may do anything without their permission.

Authority is granted to detain him and they can take him by force, since he is transgressing a decree by the rabbis and [his refusal] is the cause of the destruction of Jerusalem. He shall be punished . . 55 Beyond Istanbul, however, the Officials had to rely on the power of persuasion, and for this they depended on the local lay and rabbinic leadership as well as the emissaries from the Holy Land, whose fundraising missions they organized and coordinated. Different forms of regular or occasional fund-raising on behalf of the Land of Israel were instituted throughout the period in various parts of the Jewish world.

And [we have instituted] a new gabella . . ”54 While significant sums were raised in support of the communities in Jerusalem and elsewhere in the Holy Land, the Pekidim in the imperial capital still faced a great deal of resistance, either from entire communities or from individuals, when it came to collecting the special imposts. In Istanbul itself, the Officials were granted far-reaching powers to enforce payment of the para tax in support of Jerusalem. , Ladino]), so that the speakers of the vernacular (ha-lo‘azim) can understand it: we decree with the power of the Torah that every man .

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