"Beleaguered
but Beloved, Gaza"
Commentary
by ISFSP Executive Director, Shelomo Alfassa
Sephardic
Image Magazine September 2004 Edition
The
history of Gaza goes back to remotest antiquity and is mentioned 18
times in the Torá. Gaza is where Samson toppled the Philistines,
arch-enemies of the Jews. Like Judea and Samaria, Gaza had its Jews
expelled, and has been occupied by numerous foreign civilizations.
The Israelites who had been in Gaza before the time of Samson (Judges,
16:1), were still in possession of it in the time of Solomon (Kings
I:4:1). After the Babylonian captivity (the first Diaspora and one
we have not recovered from), the Persians had occupied Gaza, which
at the time a large coastal trading city. It was there along the coast
in Gaza where the shekels Nehemiah spoke of in the Tanakh were minted.
In 332 BCE the Persian empire collapsed, and Judea became a Greek
province. When Alexander the Macedonian went from Tyre to Egypt, he
savagely took Gaza putting to death all the men and selling the women
and children as slaves. He left a garrison of soldiers in Gaza, but
eventually the city repopulated and thrived.
Even though the
Greeks had been occupying Gaza, Jewish hopes of regaining the land
were always there, just as they were with other cities in Erets
Israel. When Gaza and most of Erets Israel was occupied by the
Syrian Hellenists who had set in motion the destruction of Judaism,
it was Jonathan Maccabee the Kohen Gadol (high priest) and
Jewish warrior who ordered Gaza to open its gates. When the Greeks
refused, Jonathan and his army of Jewish soldiers destroyed the suburbs
around Gaza by burning them down, and by 143 BCE the city was open
to him. From Gaza to Damascus Jonathan had fought to liberate Jewish
cities of idolatry. Unfortunately, it was short lived, it did not
take long for Hellenism to resurface and once again spread down to
Gaza.
In 96 BCE the
pro-Hellenist Jewish king and Kohen Gadol, Alexander Jannaeus, razed
Gaza, which then became an empty city. Alexander was a man who committed
horrendous atrocities upon his own people. In 88 BCE the Pharisees
and other Torá patriots were so outraged by the violent and
blasphemous behavior of Jannaeus, that they asked the Greek king of
Syria to help destroy him. When the Hellenists came and defeated Jannaeus,
some of the Jewish rebels who had originally invited them changed
their minds, and fought on Jannaeus' side, driving the Greeks back
to Syria. However, Jannaeus resumed power, and subsequently crucified
800 of the religious Jews who criticized his ways. After a brief recovery
only four decades later, Gaza, as well as all of Judea, was once more
wrested from the Jews, this time by the Romans.
The city was
rebuilt and fortified in 57 BCE, and in 30 BCE it was given by Augustus
to King Herod, however it was completely destroyed, during the same
period as the siege of Masada. It was 66 CE and the large Jewish population
of Gaza revolted against the Romans, fiercely fighting them with intention
of liberating the city. Though their efforts were noble and a true
Kiddush Hashem, they were no match for the large Romans legions who
soon instituted pagan gods and placed the Jews into slavery. The destruction
of Gaza was thus complete at the beginning of the last "Jewish
war." After the division of the Roman Empire, the Byzantine administrations
dominated the holy land from 313 till 636 CE. In the Talmudic period,
residence there was permitted to Jews, though its inhabitants were
mostly pagan. Gaza, like most of Erets Israel, became home to others
over subsequent centuries.
Gaza was part
of the Jewish homeland long before Islam arrived and took root. As
evidence of the highest order, archeologists have documented remains
of a Roman-period synagogue in Gaza which are found inscribed on a
column located today in the major mosque of Gaza. There is a Hebrew-Greek
inscription complete with Jewish motifs that mention Hananiah,
the son of Jacob. The inscription has been dated to the second
or third centuries, this of course is long before Muhammed lived.
Modern Gaza City is home to a seventh-century synagogue, demonstrating
Jews remained in Gaza at least until Islam arrived. Muslim domination
took place from 636 and lasted till the Christian Crusader period.
It was 1095 when this latter group arrived, bearing swords on order
of the Pope. After the Crusades, the Egyptian Mameluks (Muslim slave-soldiers
used by the Caliphs who on more than one occasion seized power for
themselves) occupied Erets Israel and Gaza as conquers from 1291 till
1516. Occupation continued with the Ottoman Turks from 16th to the
20th century. The Jews of Gaza fled when Napoleon's army marched through
in 1799, but they later returned. The Jewish community in Gaza was
destroyed during the British bombardment and occupation in 1917, but
later it rebuilt itself.
Throughout this
long history there had always been some Jews existent in Gaza. Italian
sojourning Rav Obadiah of Bartenura mentions a man named Moses of
Prague serving as rabbi of Gaza in 1488, he had come from Jerusalem
to lead the community. Gaza became home to the great Damascus poet
and kabbalist Rav Israel ben Moses Najara who wrote the well known
Shabbat tune, "Ya Ribbon Olam V'almaya." He had lived
and died there in the middle of the 16th century, as did Rav Abraham
Azulai the kabbalistic author and commentator originally from Fez.
Like many Jews in 1619 who were suffering under a plague in Erets
Israel, Azulai relocated to the shelter of Gaza. Rav Eliezer Yitshak
Arha became the Chief Rabbi of Gaza during this period, and as late
as 1839 the Ottoman census of Jerusalem demonstrated Jews were still
being born there. As much as any other city, whether it be Jerusalem,
Hebron, Tiberius or Safed, Gaza, is a part of the holy land of Israel;
it is part of the divine land which was decreed to the Jewish people.