The Ben Ezra Synagogue is
a recently restored synagogue located in the heart of Old Cairo. It is a
beautiful religious structure with a fascinating history. Named after the
Biblical prophet Ezra, the Ben Ezra Synagogue represents a significant development
in the history of the Jewish community of Old Cairo. I argue that due to its
continued historical preservation, its association with the Cairo Geniza, and
finally its recent restoration, the Ben Ezra Synagogue is a profound indication
of the immeasurable longevity of Jewish culture and history. Here, I have two
objectives: first I intend to explore the history of the Ben Ezra Synagogue,
and then I would like to analyze its role in contemporary Egypt, and its modern
restoration. I begin by briefly connecting the Ben Ezra Synagogue with the
Cairo Geniza in order to establish a historical framework.
The Ben Ezra Synagogue is famous for its storage room the
“Cairo Geniza”. As Goitein remarks, “in medieval Hebrew, geniza, or rather beth
geniza, designates a repository of discarded writings”[1]. The Cairo Geniza,
containing thousands of documents, including letters, wills, utensils, and
manuscripts, is a marvelous piece of history. Its discovery by European and
Near Eastern scholars, such as Rabbi Solomon A. Wertheimer, David Kaufmann,
Solomon Schector, Charles Taylor, and others, in the nineteenth century, led to
a relocation of the majority of the documents to such places as the Bodleian
Library in Oxford, the University of Cambridge, and various libraries in the
United States and Europe[2]. Indeed, the discovery of
the Cairo Geniza played a significant role in the history of medieval Jewish
scholarship: scholars were finally able to piece together a history of the
medieval world from the point of view of the Jews themselves. It appears that most
of what we know about the Jews of Old Cairo and the surrounding areas can be
attributed to the documents found in the Cairo Geniza.
The Ben Ezra Synagogue lies within the Fortress of
Babylon in Old Cairo. Old Cairo has a long history, dating as far back as the
reign of King Meneptah in 1392 BCE[3]. The city is situated
close to where the Nile Valley and the Delta meet. For the ancient Egyptians,
this area was known as Kher-Aha. Kher-Aha was purported to have been the site
of a mythical confrontation between the ancient Egyptian deities Seth and Horus[4]. Kher-Aha was also one of
the locations of the ancient Heliopolitan Nile festivals[5]. As Gadwat points out,
most scholars associate Kher-Aha with Old Cairo[6]. Similarly, the Jewish
heritage of Old Cairo has an extensive history. According to local Jewish
legend, Moses frequented the area of Old Cairo before leaving Egypt for the
Exodus[7]. Moreover, the Jewish
people have had a long standing relationship with the land of Egypt. From the
stories of the early patriarchs, such as Abraham, Joshua, and Moses, to the
philosophical contributions of the Jewish philosopher Maimonides, the history
of the Jews in Egypt can be characterized as an incredible intersection of
politics, history, culture and religion. Here I would like to briefly reflect
on the history of the Jewish people of Old Cairo, and the historical development
of the Ben Ezra Synagogue.
While
under Roman rule, Old Cairo saw the construction of the Fortress of Babylon and
the completion of an ancient canal that connected Old Cairo to the Red Sea by
way of the Nile river[8]. In the fourth century,
under the influence of the Emperor Constantine, the Roman Empire was profoundly
Christianized. However, this proved to be disadvantageous for the Jewish
community living in Babylon, or Old Cairo. For instance, in the early part of
the seventh century, the Byzantine Emperor Heraclius’ efforts to forcefully convert
the Jews of Babylon resulted in deep religious tensions between Byzantines,
Christians, and Jews in the city of Old Cairo[9]. In the middle of the
seventh century, the Byzantine Empire’s control over Egypt was threatened by
the emerging power of the Umayyad Caliphate. For Jews and Christians alike, the
advancing Arab armies were received with favour[10].
The
Arab invasion of Egypt in 641 CE, led by ‘Amr ibn al-‘As, the servant of the
Khalif’ Umar, resulted in the
establishment of Islamic capital city of al-Fustat, which today forms part of Old
Cairo. The Coptic Christians, who despised their Byzantine rulers, aided the
Arabs in their invasion, and helped them to establish their regime in Egypt[11]. Under Islamic rule, many
of Egypt’s cities saw the construction of Islamic palaces, mosques, and other Islamic
institutions. Under the leadership of the Umayyad Caliphate, the ancient canal
was repaired, thus enabling the transportation of goods from al-Fustat to the
Arabian Peninsula[12]. Although the time of the
Umayyad and Abbasid regimes in Egypt consisted of periods of commercial,
economic, and religious growth, the relationship between Jews, Coptic
Christians, and their Islamic rulers, was not always the most stable. The uneasiness
between the Arabs and Coptic Christians often resulted in an imposition of
fines[13]. The coercion of the Coptic
Christians led to the development of an interesting local legend surrounding
the origins of the Ben Ezra Synagogue.
It
is also important to note that the fifteenth century historian Ibn Duqmaq
referred to what has recently been called the Ben Ezra Synagogue as the
synagogue of the Palestinians[14]. According to local
legend, “Ahmed ibn Tulun, the governor of Egypt, anxious to acquire funds for
his military plans, demanded such a high tribute from the Coptic patriarch
Michael that the Christian leader was forced to sell the Church of St. Michael
to the Jews, who promptly converted it into a synagogue”[15]. However, the current
archaeological evidence suggests otherwise. Evidently, this legend does not
take into account the fact that there were other synagogues in the area[16]. Furthermore, the
archaeological evidence at the site of Ben Ezra reveals evidence of previous
synagogues buried below, indicating that the Jews had an earlier presence at
the site[17].
Under Islamic rule, the Egyptians of Old Cairo were forced into signing a
treaty that restricted them from constructing new places of worship[18]. However, this treaty
also allowed them to maintain their older places of worship. This appears to be
a part of the reason why the newly restored Ben Ezra Synagogue contains the remains
of older synagogues below it.
Under
the Islamic leadership of the Fatimite Khalif, al-Hakim in the tenth century,
the Jews of al-Fustat experienced a great deal of persecution. Under al-Hakim,
Jews were expected to wear yellow clothing, and were restricted from riding
either horses or mules[19]. Jews were also expected
to wear bells in public places such as baths[20]. Moreover, according to
Goitein, during this time, al-Hakim “ordered the destruction of the Christian
and Jewish houses of worship, including the Holy Sepulchre of Jerusalem, and as
we know positively, the synagogue of the Palestinians of Fustat was demolished
and its bricks and timber were sold”[21]. It’s a wonder how the synagogue
of the Palestinians could have survived such a tumultuous history. However, in
the eleventh century, Christians and Jews were permitted to repair their places
of worship. As Quesne indicates, “in 1039-41 the synagogue was rebuilt by the
wealthy Jews of medieval al-Fustat”[22]. According to Quesne, the
building material used to repair the synagogue was mainly brick[23]. The furnishings were
made with different kinds of wood, including “sycamore, acacia, and palm”[24]. The marble columns were
reused and had been taken from elsewhere[25]. It also seems that it
was at that time that the Geniza chamber was added onto the synagogue[26]. Therefore, the synagogue
of the Palestinians emerged out of a deeply Islamic context. The synagogue of
the Palestinians retained much of its character for the next 800 years until
its renovation in 1893[27]. It has only been in the
last few centuries that the synagogue has bared the name of Ben Ezra.
Interestingly,
the Ben Ezra Synagogue was thought to be a Coptic church[28]. Indeed, because of its
similarity with the surrounding Coptic churches of Old Cairo, the Ben Ezra
Synagogue has frequently been misidentified as a Coptic church. The similarity
of the Ben Ezra Synagogue with the surrounding Coptic churches appears to be
the result of an influence of Coptic designs and craftsmanship, as well as the “desire
to avoid attracting undue attention from the authorities”[29]. Of course, given the
nature of the status of the Jews in Islamic Egypt during the medieval period,
and the history of the Jews under such tyrannical rulers as al-Hakim, it would
appear that their tendency to avoid the authorities would have only been
natural. Thus, the synagogue would have retained an element of subtlety, blending
in with its environment. Some of the other stylistic influences on the
synagogue include an Islamic influence, especially on the floors, carpets,
ornaments, and fixtures[30]. Quesne states that the
Ben Ezra Synagogue “incorporates some unusual features that perhaps hint at a
local tradition of medieval Jewish architecture”[31]. Moreover, most of the
architecture was typical of Jewish architecture from around the Diaspora[32]. All of this shows that
the synagogue architects of Old Cairo were often influenced by the artistic
stylings of the surrounding culture. Moreover, the architects were generally
not expected to follow many religious regulations while designing a synagogue.
The architects were only required to abide by these rules: “the house of
worship should ‘provide an ample interior space suited to the size of the
congregation, well-lit so that the Torah could be read and the precentor seen,
and providing places for rest during the lengthy services”[33]. Hence, there was potential for stylistic
creativity in the creation of medieval synagogues.
The
Ben Ezra Synagogue’s role in the Jewish community of Old Cairo is fascinating.
As Quesne states, “it was the oldest surviving synagogue in Egypt and provided
a focus for the community’s beliefs and identity”[34]. At the Ben Ezra
Synagogue, Jews would gather to celebrate the minor lunar holiday of Rosh
Hodesh, and the feast days of Passover and Sukkot[35]. During Solomon
Schector’s work at the Cairo Geniza, Schector was often quite distracted by the
“the constant intervention and demand for tips”[36] from those attending the
festivals at the Ben Ezra Synagogue. Furthermore, as Quesne states, “the few
surviving descriptions of the manner in which these festivals were celebrated
conjure up chaotic scenes of public rejoicing”[37]. The legends of Ben Ezra
Synagogue evoke a similar sense of religious identity, especially in terms of
the synagogue’s religious centrality. Although the historical evidence has
often been overlooked in the formation of local legends and stories, they remain
vital to the cultural expressions of the Jewish community in Old Cairo. For
instance, the Ben Ezra Synagogue’s association with the Hebrew prophets Moses,
Ezra and Elijah, are not always historically clear, but it represents the
Jewish community’s interest in the synagogue as a continuation of the Jewish
narrative in Egypt from the days of the Biblical stories of Genesis. The Ben
Ezra Synagogue Facebook page suggests that the synagogue “is located on the
site where the baby Moses was found”[38]. Similarly, an
inscription in one of the mastabas indicates that “a legend of the people of
this city tells that Moses, our Master, has prayed in this place and it is so
written in the Torah”[39]. It appears that for the
Jewish community of Old Cairo, the significance of the Ben Ezra Synagogue lies
partly in its association with local folklore and legends.
The
restoration and preservation of the Ben Ezra Synagogue was a relatively recent
affair. Interest in the restoration of the site was sparked by the 1979 Camp
David Accords, whereby the Egyptian President Anwar Sadat and the Israeli Prime
Minister Menachem Begin signed a peace treaty in an effort to promote Egyptian
and Israeli relations. As Lambert states, “the Ben Ezra Synagogue project grew
from the Camp David agreement”[40]. One of the priorities of
the Camp David Accords was to promote the preservation and restoration of
ancient structures. In order to begin work on the Ben Ezra Synagogue Restoration
Project, the Egyptian Government hired Phyllis Lambert and Jacques Dabilard to
organize an interdisciplinary team of architects, archaeologists and historians
to prepare for the work. The project began in 1989 and was completed in 1991.
The project was quite complex and consisted of a detailed plan. While the plan
was primarily focused on making repairs to the interior and exterior of the
building, the plan’s emphasis was to maintain as much of the historical
foundations as possible without compromising its historical integrity[41]. At the outset, the
project focused on immediate repairs, especially on areas damaged by water, and
the roof, which was waterproofed and replaced with new mortar[42]. Other areas of work
included the restoration of the columns, ceilings, and other structures[43]. The finished result is
superb. The recent images of the restored synagogue reveal a wonderfully
renovated religious structure. The colours and décor are particularly beautiful.
In 1998, due to an increased interest in tourism, the Egyptian government continued
to preserve historical areas and monuments, including the area within the
Fortress of Babylon in Old Cairo[44]. However, sadly only
eleven Jews remain in Old Cairo[45], and it appears that the
Ben Ezra Synagogue functions primarily as a museum, and as a place of
pilgrimage.
From
its origins from within the context of the medieval Islamic city of al-Fustat
in Old Cairo, to its recent refurbishment in the wake of the Camp David
Accords, the Ben Ezra Synagogue holds a significant place in the history of Old
Cairo. The Ben Ezra Synagogue is also a very important site for the history of
the Jewish community in Old Cairo, especially in regards to its relationship
with the Cairo Ganiza, and its association with the stories and legends of
Biblical prophets. Indeed, the history of the Ben Ezra Synagogue is a profound
testament to the vibrant and long-lived culture of the Jewish people. It
continues to be a place of special importance. However, its function as a
religious institution has declined in recent years, and it appears to be used
mainly as tourist attraction. Perhaps one day the Ben Ezra Synagogue will see
the light of a new moon, and will be reinvigorated by a renewed religiosity
among the young Jews of Egypt.
Bibliography
“Ben
Ezra Synagogue.” facebook.com. Last
accessed March 25 2016.
https://www.facebook.com/pages/Ben-Ezra-Synagogue/132554776783262.
The Ben Ezra Synagogue
does not appear to have an official website; therefore, Facebook appears to the
primary location for commercial information about the Ben Ezra Synagogue.
Cohen, Mark R. Under
Crescent And Cross: The Jews In The Middle Ages. Princeton: Princeton
University Press, 2008.
http://quod.lib.umich.edu.ezproxy.library.uvic.ca/cgi/t/text/text-
idx?c=acls;idno=heb00003.0001.001
Mark R. Cohen’s book is
an important work that aims at arriving at a better understanding of
Jewish-Arab relations in the medieval period. It works with some important
themes such as the treatment of Jews under Islamic rule, Jewish and Christian
relations, and the political, economic, and social functions of the Jews in the
context of medieval Islam. I use this book to in order to elucidate the context
of Jews living in al-Fustat in the medieval period. Indeed, this book is a
useful contemporary resource for anyone engaged with medieval Islamic law, and
Jewish relations in the medieval period.
Dalibard, Jacques. “ben ezra synagogue cairo.” http://ip51.icomos.org/. September,
1981.
Last accessed March 22,
2016.
http://ip51.icomos.org/~fleblanc/projects/19791983_ICOMOS/p_icomos_ben_ezra_reco
mmendation.pdf
Jacques Dalibard’s
document contains important information on the restoration Ben Ezra Synagogue,
as well as some other textual material and imagery regarding the restoration
plans for the Ben Ezra Synagogue. I use some of the information to get a sense
of the effort and work that went into the actual preservation and restoration
of the synagogue. Dalibard’s document, while lengthy and laborious, is a
valuable historical record for a scholarly investigation of the restoration of
the Ben Ezra Synagogue. Dalibard was also a key figure, along with Phyllis
Lambert and Francois Lablanc, in the Ben Ezra Synagogue project.
Gabra, Gawdat et al. The history and religious heritage of Old Cairo: Its fortress,
churches,
synagogue,
and mosque. Cairo; New York: American University in Cairo Press,
2013.
Gawdat Gabra’s book is a
beautifully illustrated compendium of the history of Old Cairo and its people.
It examines the history of area from the ancient Egyptian and Roman periods up
until the establishment of al-Fustat by the Muslims. The history discussed here
is based around the documents found in the Cairo Genizah. This book is useful
for exploring the documents of the Cairo Genizah in a comprehensive way (more
so than Worman’s article which pertains more towards the specialist than the
general reader).
Goitein, S. D. A
Mediterranean Society: The Jewish Communities Of The Arab World As
Portrayed
In The Documents Of The Cairo Geniza. Berkeley: University of
California
Press, 1967-1993,
http://quod.lib.umich.edu.ezproxy.library.uvic.ca/cgi/t/text/textidx?c=acls;idno=heb00888.0001.001
S. D. Goitein’s classic
text, A Mediterranean Society, is a
foundational study of Jewish communities throughout the Mediterranean.
Goitein’s text is comprised of six volumes. Goitein draws on the documents and
artifacts found at the Cairo Geniza to create a fascinating historical account
of the Jews living in the Mediterranean during the medieval period. Goitein’s
historical account consists of an analysis of the various Jewish communities
and individuals of the Mediterranean as they are described in the documents
found in the Cairo Geniza. These documents include letters, legal claims, and sacred
texts. Goitein’s text is an invaluable resource for any discussion or research
on medieval Jews in the Mediterranean, especially the Ben Ezra Synagogue in
particular.
Jazeera,
Al. “Egypt’s Community Buries Deputy Leader.” aljazeera.com. Last accessed March
buries-deputy-leader-201431295947206212.html.
A fascinating little
article highlighting the present state of the Jewish community in Old Cairo.
Lambert, Phyllis. Fortifications
and The Synagogue: The Fortress of Babylon and the Ben Ezra
Synagogue,
Cairo. Montreal: Canadian Centre for Architecture, 2001.
Phyllis Lambert’s Fortifications and The Synagogue is a
wonderful book that illustrates the history of the Ben Ezra Synagogue from the
11th century up until the present day. This book discusses the
details surrounding the recent restoration of the Ben Ezra Synagogue after the
Camp David Accords of 1979, where the Egyptian government made a movement to
conserve and preserve historical monuments. Phyllis Lambert played a key role
in Canada’s involvement in the restoration process of the Ben Ezra Synagogue.
The book consists of many pictures, architectural designs, and other
illustrations. It also contains a detailed commentary on the role of the Ben
Ezra Synagogue for Jewish community in Cairo, and in the context of international
relations. It is a work that represents a true commitment to archaeology and
the preservation of ancient heritage sites.
Last accessed March 22,
2016.
http://ip51.icomos.org/~fleblanc/publications/pub_1986_icomoscanada_esc_nl_vol07_no01_ben-ezra.pdf
This is a very specific
and small, but nonetheless important, piece that highlights the history of the
Ben Ezra Synagogue, and its role in relation to the Camp David Accords. It
provides a brief description of Phyllis Lambert and others’ involvement with the
restoration of the Ben Ezra Synagogue, and also offers some images of the Ben
Ezra Synagogue, and its architectural layout, as well as a map of Old Cairo. It
also acts a nice supplementary text to Fortifications
and the Synagogue. Overall, it is a useful scholarly addition to this
discourse concerning the history, preservation, and restoration of the Ben Ezra
Synagogue.
Williams, Caroline. “Transforming the Old: Cairo’s New
Medieval City.” Middle East Journal
56, no. 3 (2002):
457-475.
Caroline Williams’
article is an investigation of the recent push in contemporary Egyptian
politics to restore ancient monuments. This article addresses questions of the
“who”, “what”, “why”, and “what purpose”, in order to arrive a cohesive
explanation of the renewed interest in historical monuments in contemporary
Egypt. This article’s examination forms part of a contextual understanding of
the restoration of the Ben Ezra synagogue. Here I think it will be useful to
explore Williams’ article in order to arrive at a better understanding of why
it was important to restore ancient monuments such as the Ben Ezra
Synagogue.
Worman, Ernest James. “Notes on the Jews in Fustat
from Cambridge Genizah Documents.”
Jewish
quarterly review, 1888-1891, 18, no. xxxix (1905): [ix]-xxxix.
Ernest James Worman’s
article is a remarkable work of erudition. It briefly traces the history of the
Jews living in Fustat, and then proceeds into a commentary on various
linguistic topics in the documents found in the Cairo Geniza. I am particularly
interested in Worman’s account of the founding of Fustat, and the historical
regulations imposed on Jews living under Islamic rule. The majority of Worman’s
article appears to be written for specialists learned in Arabic, Aramaic and Hebrew.
I am in no particular position to engage with this section of the article, and
therefore I will focus on Worman’s illustrative historical portions of his
article.
[1] S. D. Goitein, A Mediterranean Society: The Jewish
Communities Of The Arab World As Portrayed In The Documents Of The Cairo Geniza,
(Berkeley: University of California Press, 1967-1993), 1.
http://quod.lib.umich.edu.ezproxy.library.uvic.ca/cgi/t/text/textidx?c=acls;idno=heb00888.0001.001.
[2] Ibid., 2.
[3] Francois Leblanc,
“Restoration of the Ben Ezra Synagogue, Cairo,” http://ip51.icomos.org/, last accessed March 22, 2016,
http://ip51.icomos.org/~fleblanc/publications/pub_1986_icomos-canada_esc_nl_vol07_no01_ben-ezra.pdf.
[4] Gawdat Gabra et
al, The history and religious heritage of
Old Cairo: Its fortress, churches, synagogue, and mosque, (Cairo; New York:
American University in Cairo Press, 2013), 18.
[5] Ibid.
[6] Ibid.
[7] Leblanc.
[8] Gawdat et al, 22.
[9] Ibid., 37.
[10] Ibid.
[11] Ernest James
Worman, “Notes on the Jews in Fustat from Cambridge Genizah Documents,” Jewish quarterly review, 1888-1891,
18, no. xxxix (1905): [ix]-xxxix, 2.
[12] Ibid.
[13] Ibid., 3.
[14] Phyllis Lambert, Fortifications and The Synagogue: The
Fortress of Babylon and the Ben Ezra Synagogue, Cairo, (Montreal: Canadian
Centre for Architecture, 2001), 80.
[15] Gawdat et al, 37.
[16] Ibid.
[17] Ibid.
[18] Mark R Cohen, Under Crescent And Cross: The Jews In The
Middle Ages, (Princeton: Princeton University Press, 2008), 58.
http://quod.lib.umich.edu.ezproxy.library.uvic.ca/cgi/t/text/textidx?c=acls;idno=heb00003.0001.001
[19] Worman, 4.
[20] Ibid.
[21] Goitein, 18.
[22] Lambert, 84.
[23] Ibid.
[24] Ibid., 85.
[25] Ibid.
[26] Goitein, 18.
[27] Lambert, 85.
[28] Ibid., 80.
[29] Ibid.
[30] Ibid., 81.
[31] Ibid., 80.
[32] Ibid.
[33] Ibid.
[34] Ibid., 197.
[35] Ibid., 199.
[36] Ibid.
[37] Ibid.
[38] “Ben Ezra
Synagogue,” facebook.com, last
accessed March 25 2016,
https://www.facebook.com/pages/Ben-Ezra-Synagogue/132554776783262.
[39] Lambert, 198.
[40] Ibid., 19.
[41] Ibid., 136.
[42] Jacques Dalibard,
“ben ezra synagogue cairo,” http://ip51.icomos.org/,
September, 1981,
last
accessed March 22, 2016, 21.
http://ip51.icomos.org/~fleblanc/projects/19791983_ICOMOS/p_icomos_ben_ezra_recommendation.pdf
[43] Lambert, 136.
[44]
Caroline Williams. “Transforming the Old: Cairo’s New Medieval City,” Middle East Journal 56, no. 3 (2002):
457.
[45] Al Jazeera,
“Egypt’s Community Buries Deputy Leader,” aljazeera.com,
last accessed March 25 2016,
http://www.aljazeera.com/indepth/features/2014/03/egypt-jewish-community-buries-deputy-leader-201431295947206212.html
