Historic Figures
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Aaron de Yosef Hazan was a journalist and writer from İzmir, known as the founder and director of the weekly newspaper La Esperanza, which later became La Buena Esperanza. La Buena Esperanza, one of the oldest newspapers in Smyrna (1872-1922), featured notable contributors such as Elias Ardity, Nissim Cardoso, Abraham Danon, Abraham Galante, and Yaakov Algranati.
The title of La Buena Esperanza coincided with the first unsuccessful attempt by Refael Uziel, a pioneer of the Sephardic press in İzmir, to publish a newspaper of the same name.
As a descendant of a renowned family of rabbis, Aaron de Yosef Hazan embraced a balanced approach, blending religious reverence with a progressive mindset regarding education as a means of modernizing Sephardic society. He dedicated 50 years to teaching Turkish language at the Smyrna Talmud Torah and later at the Alliance Israélite Universelle. He founded various public organizations, including the League of Country and Solidarity for Turkish language learning, and the charity Ozer Dalim.
Hazan was also a prolific writer of novels and plays, often adapting works from Western literature, particularly French. One of his notable works is The Abandoned Boy or The Eliezer Boy (Smyrna 1877), considered to be the first novel in Judeo-Spanish. He also authored plays with Jewish themes such as Moïse, Esther, and The Demands of Pesach, as well as an adaptation of Diderot's The Religious, titled Radhel in the Convent.
In correspondence with Ángel Pulido, Hazan expressed concern about the state of his community's language, referring to it as a "corrupted language." He expressed a desire to restore Hispanic elements to Judeo-Spanish, aiming to revitalize and re-Hispanicize the language.
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Aaron Lapapa was a Sephardic rabbi from İzmir. He was born in Magnesia and became the son-in-law of Solomon Algazi (known as Solomon Algazi the First). In his youth, Aharon studied under Isaac Afomado, and later under Abraham Motal in Salonika and Joseph di Trani in Constantinople. He was appointed as a rabbi in his hometown before 1632.
In 1665, with the approval of Ḥayyim Benveniste, the rabbi of Smyrna, the council of scholars in Smyrna appointed Aharon Lapapa as the halakhic authority for civil law matters, along with Benveniste, who focused on matrimonial and ritual matters. Lapapa emerged as a staunch opponent of Shabbetai Ẓevi, even going as far as excommunicating him and decreeing the death penalty against him. However, in December 1665, Lapapa was dismissed from his position by Shabbetai Ẓevi and his followers.
After Shabbetai Ẓevi's conversion to Islam, a small group of Jews in Smyrna attempted to reinstate Lapapa, but their efforts failed due to the strong opposition from those who still believed in the false Messiah. Nevertheless, Lapapa continued to serve as an official dayyan in the town until his death.
Lapapa published a work called Benei Aharon in Smyrna in 1674, which consisted of responsa on topics related to Ḥoshen Mishpat. Some of his novellae and responsa on Oraḥ Ḥayyim and Yoreh De'ah were included in the Avak Derakhim by Baruch Kalomiti, published in Salonika in 1814. Lapapa also wrote commentaries on Sefer Adam ve-Ḥavvah by Jeroham ben Meshullam, Alfasi, Nissim Gerondi, and Maimonides' Yad, although these commentaries have not been published. He compiled a collection of passages from prominent rishonim on several tractates, including Ketubbot, Bava Meẓia, and Beẓah, following the style of the Shitah Mekubbeẓet by Bezalel Ashkenazi.
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Abraham Palachi was the son of Chief Rabbi Hayim Palachi and a distinguished rabbinical scholar.
Joseph Hakim, the chief rabbi of Manisa, was appointed as the chief rabbi of İzmir four months after the passing of his predecessor, Hayim Palachi. However, this appointment was met with opposition from a majority of the Jewish community in İzmir. Many objected to Hakim's stance against the teaching of languages in Jewish schools. In response, a significant number of French, English, and Italian Jews in İzmir approached their consuls and gathered 15,000 signatures from İzmir Jews to petition the Sultan for the appointment of Abraham Palachi as chief rabbi. The Italian consul coordinated efforts with his ambassador in Istanbul and Ismail Pasha, the local ruler, successfully securing the fulfillment of their request.In August 1869, Joseph Hakim was removed from his position by supreme order, and in 1870, Abraham Palachi was appointed as the Ḥakham Bashi (chief rabbi) of the İzmir community. Palachi served in this role for nearly 30 years. He was the son of Chief Rabbi Hayim Palachi and was a distinguished rabbinical scholar.
Abraham Palachi authored numerous works in Hebrew and one in Ladino. His Hebrew works include "Shama Avraham" (Salonika, 1850) consisting of responsa, "Berakh et Avraham" (Salonika, 1857) comprising homilies, "Shemo-Avraham" (2 vols., 1878–96) containing ethics and homilies, "VaYikra Avraham" (1884), "Va-Yashkem Avraham" (1885) focusing on studies in Psalms, "Va-Ya’an Avraham" (1886) presenting responsa, "Avraham Anokhi" (1889) exploring studies on the Torah, "Avraham Ezkor" and "Yemaher Avraham" (1889), and "Ve-Avraham Zaken" (1899) consisting of homilies. In Ladino, he authored "Ve-Hokhi'aḥ Avraham" (2 vols., 1853–62).
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Abraham Galanté, a politician, scholar, and historian, was born in Bodrum, Turkey. He worked as a teacher and inspector in Jewish and Turkish schools in Rhodes and Smyrna. Galanté voiced his objections to the misrule of Sultan Abdulhamid II, which led him to leave for Egypt. From 1905 to 1908, he edited the Ladino newspaper La Vara and contributed to various Arabic, French, and Turkish newspapers and periodicals.
Galanté actively advocated for the assimilation of Turkish Jewry to their homeland and campaigned for the adoption of the Turkish language among Jews. Simultaneously, he fought passionately for Jewish rights. Following the Young Turks' revolution, Galanté returned to Istanbul. In 1914, he was appointed as a professor of Semitic languages at Istanbul University and later became a professor of the history of the Ancient Orient.
Galanté served as a delegate to the first Turkish National Assembly after World War I and was also a member of the Parliament that convened in 1943. His primary scholarly focus was on the study of Jewish history in Turkey. He wrote against the adoption of Latin characters for the Hebrew alphabet. His works, primarily in French, include "Don Joseph Nassi, Duc de Naxos" (1913), "Esther Kyra" (1926), "Documents officiels turcs concernant les Juifs de Turquie" (collections, 1931–54), "Nouveaux documents sur Sabbetai Sevi" (1935), "Histoire des Juifs d'Anatolie" (1937–39; appendix 1948), and "Histoire des Juifs d'Istanbul" (1941–42).
In the 1990s, Galanté's collected works were published by the Isis Press in Istanbul.
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Dario Moreno, whose real name was David Arugete Moreno, gained fame in the music world under his stage name. He was widely recognized as "Monsieur Rhythm."
After the passing of his father, Moreno spent some time in an orphanage. Growing up in the Old Jewish Quarter, he began working with a lawyer and decided to learn French to further his personal development. Fuelled by his passion for music, he quickly mastered playing the guitar. Moreno's talent for singing "musica Napolitana" on the streets, accompanied by his beloved guitar, earned him recognition. He also became well-known within the Jewish community for performing at Bar-Mitzvah ceremonies. During his military service, he served as a soloist in the jazz orchestra of Akhisar Officer's Club.
After completing his military service, Dario started regularly performing in Izmir and settled in Karataş's Elevator Street (now known as Dario Moreno Street), located in the New Jewish Quarter. Soon, he began gaining fame as a singer and actor in Europe and Latin America, particularly in France during the 1950s and 1960s. Many of the songs he sang in Turkish and French have stood the test of time and remain well-known today.
Born in 1921, Moreno maintained a deep love for Izmir, the city of his upbringing, throughout his life. Although he desired to be buried in Izmir, his sudden death in 1968 led his family to decide on his burial in Israel.
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Joseph Benveniste was a Sephardic rabbinic scholar and codifier. He was born in Constantinople and studied under Joseph ben Moses of Trani and Joseph Samegah. At the young age of 21, in 1624, Benveniste began writing his detailed commentary on the Sefer Mitzvot Gadol of Moses ben Jacob of Coucy, which he named Dina de-Ḥayyei ("Law of the Living"). That same year, he was appointed to decide cases related to ritual law (Issur ve-Hetter).
Benveniste served as a rabbi in Tirya near Smyrna from 1643 to 1655 before settling in Smyrna itself. In 1661, he was appointed to act in matters of ritual and matrimonial law on behalf of Chief Rabbi Joseph Escapa of Smyrna. After Escapa's passing the following year, Benveniste succeeded him as the Chief Rabbi. In 1665, with Benveniste's consent, Aaron Lapapa was appointed to handle civil cases by the council of scholars in Smyrna. However, Lapapa was subsequently deposed due to the support he garnered from the followers of Shabbetai Ẓevi, whom Lapapa had excommunicated and condemned to death. Following Shabbetai Ẓevi's conversion to Islam, a small faction in Smyrna attempted unsuccessfully to reinstate Lapapa, leading to a dispute between Lapapa and Benveniste.
While Benveniste held a negative view of the Shabbatean movement as a whole, he sought to avoid controversy to maintain communal harmony. Consequently, he did not openly oppose the majority of his community who followed Shabbetai Ẓevi and his followers. However, this episode did not diminish Benveniste's status as one of the greatest Jewish codifiers. He had numerous disciples, including Solomon ibn Ezra, Isaac Algazi, Ḥayyim Algazi, and Abraham ben Aaron de Boton.
Benveniste's principal work, "Keneset ha-Gedolah," was widely accepted by both Ashkenazi and Sephardi rabbis as an authoritative and practical work. Though only three parts were published during his lifetime, subsequent volumes were published posthumously. His other works include "Dina de-Ḥayyei" and important responsa known as "Ba'ei Ḥayyei." His son, Israel Benveniste, succeeded him as the Chief Rabbi of Smyrna.
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Hayim Palachi, born in 1788, was a prominent Sephardic rabbi and scholar. From a young age, he received a comprehensive religious education and quickly distinguished himself among his peers. At the age of 20, he married the daughter of Rabbi Yitzhak Gatenyo and together they had two daughters and three sons. Hayim Palachi collaborated with Rabbi Rafael Yosef Hazan on the preparation and publication of the book "Simha le Hayim."
At 25, Hayim Palachi was granted the title of "Haham Hashalem – Haham Kumplido" in Yeshiva by Rabbi Hayim Algazi, who also appointed him to the rabbinate. While his father was alive, he refrained from taking on official duties. However, after his father's passing in 1827, he accepted the position of Dayan and Shofet and became the head of Beit Yaakov Rabi Yeshiva, where he had completed his own education.
In 1849, Hayim Palachi was appointed to the Beth Din (rabbinical court) of the community. Alongside other Beth Din members, he provided religious leadership and guidance to the community, together with individuals such as Yesua Shelomo Arditi, Hayim Binyamin Pontremoli, Rahamim Nisim Yehuda de Sigura, and Nisim Hayim Moshe Modai, as well as 45 other rabbis.
In addition to his written works, Hayim Palachi diligently addressed numerous questions and inquiries from individuals and communities across various cities. His interpretations, explanations, and rulings gained recognition worldwide, and his doctrines began to be taught in communities. He maintained correspondence with leading Sephardic and Ashkenazic rabbis. In 1852, he was appointed as the Chief Rabbi of Izmir through an edict issued by Sultan Abdulmecid.
Hayim Palachi's reputation extended throughout the Ottoman Empire, and in 1858 he was awarded a medal by Sultan Abdulmecid. The Sultan also granted him the rights of jurisdiction and the authority to judge according to both Ottoman and Jewish religious laws. As the Chief Rabbi of Izmir, he implemented administrative reforms and sought to apply Halakha (Jewish law) in a way that facilitated daily life. He remarried after the passing of his first wife and played an instrumental role in establishing a Jewish hospital with support from the Rothschild family and Sir Moses Montefiore.
Rabbi Hayim Palachi demonstrated concern for events impacting Jews outside of Izmir as well. During the Damascus blood libel in 1840, he called upon his Egyptian Jewish friend Don Avram Kamando, Baron de Rothschild, and Sir Moses Montefiore for support. Through their intervention, innocent Jewish victims in Damascus were vindicated.
During the Tanzimat period, marked by Ottoman modernization reforms, changes began to occur within the Jewish community of Izmir. Previously, the community was governed solely by its Beth Din, but with Tanzimat, a secular administrative council composed of a lay board of directors was established to oversee community income.
Hayim Palachi authored a total of 72 books, all incorporating the word "hayim" in their titles, which served as a reference to his name and highlighted the Torah as a source of life.
As he grew older, Hayim Palachi's health declined. When he passed away a few months later, on 17 Shevat 5628, his funeral was attended by many Jewish and non-Jewish individuals from Izmir. Out of respect, numerous traders closed their businesses to pay their respects. An official ceremony, attended by a contingent of the Ottoman army, was held in accordance with the Sultan's orders.
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Ishak Algazi was born into a well-known Izmir family in 1889, with a rich heritage of synagogue cantors. Growing up in a time when traditional religious values clashed with emerging ideas of free thought, Ishak found himself at the intersection of these contrasting forces.
From a young age, he actively engaged in social activities within and outside the Jewish community. He took on responsibilities in Jewish institutions and even served as a member of the Izmir City Council from 1908 to 1911.
Ishak's musical journey began in the early 20th century when he started learning Ottoman-Turkish music alongside Jewish religious music. His father, Salomon Algazi, known as "Bülbülî Salomon" due to his divine voice, was his first music teacher. He also received guidance from renowned musicians Shemtov Shikkar and Hayyim Alazraki.
Despite his musical talent, Ishak faced financial challenges in his youth. To supplement his income, he offered music lessons to children in the community and private groups.
In 1923, Ishak and his family moved to Istanbul due to unemployment and new opportunities. He joined the Maftirim chorus of the Neve Shalom Synagogue and later became the director of musical affairs at the Italian Synagogue in Galata, known for its vibrant musical activities.
During his ten years in Istanbul, Ishak became a prominent figure in the Jewish community. He actively contributed to Jewish educational institutions and worked towards fostering better relations between the community and the leaders of the Republican administration. He firmly believed that the Jewish community should be an integral part of the new country. Ishak expressed these views through the weekly newspaper he established, "La Voz Orientale."
His time in Istanbul also allowed him to build connections and friendships with renowned masters of Turkish music. With his extensive knowledge of music, literature, history, and philosophy, Ishak found his place among the intellectuals of the Republic. As a testament to his talent, he had the privilege of performing Turkish music at Dolmabahçe Palace for Atatürk, the founder of modern Turkey.
In 1933, Ishak and his family left Turkey for good. They spent a few years in Paris before finally settling in Montevideo, Uruguay. Unfortunately, Ishak Algazi passed away there in 1950, leaving behind a legacy of musical talent and a profound impact on the Jewish community of Izmir.
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Nesim Levi, also known as Nesim Levi Bayraklı or Nesim Levi Bayraklıoğlu after the Bayraklı Store he owned, was a prominent and philanthropic businessman from Izmir.
With his innovative and entrepreneurial spirit, Levi sought to introduce the advancements he observed during his travels to his own city and actively supported the socio-economic development of Izmir.
Among his notable contributions, Levi played a significant role in the construction of the Elevator Tower, which was inaugurated in 1907. Furthermore, he generously donated one of his mansions to establish the Karataş Jewish Hospital, ensuring that the income generated from the Elevator Tower became a fundamental source of funding for the hospital.
Levi actively participated in various charitable activities in the city and was instrumental in the construction of at least two small-scale synagogues to accommodate the growing Jewish population in the Karatas region.
In addition to his philanthropic endeavors, Levi served as a member of the Provincial Council for a period of two years. Recognizing the importance of fostering foreign trade relations for Izmir's development, he obtained the necessary permissions to establish an "Industry Club" in the Frenk District of Izmir.
Nesim Levi was born in Izmir in 1849 and passed away in Paris in 1926. His legacy as a successful businessman and dedicated philanthropist continues to be celebrated in the history of Izmir.
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Shabbetai Tzvi was born in 1626 in Izmir, Turkey, into a prosperous merchant family. He received a comprehensive Talmudic education but was drawn more to Jewish mysticism and the study of Kabbalah. In 1648, at a young age, he declared himself to be the messiah, which resulted in his banishment from his hometown. He spent several years traveling through Greece and Turkey, facing expulsion from Jewish communities in Salonika and Istanbul as well.
The turning point in Shabbetai Tzvi's messianic career came in 1665 when he met Nathan of Gaza, who became his devoted follower and tried to convince him of his messianic identity. Nathan publicly announced the appearance of the messiah, initiating a mass movement of repentance, fasting, and ascetic practices in preparation for the anticipated redemption. Shabbetai Tzvi proclaimed that a cosmic shift had occurred and that he would gather the lost tribes of Israel and marry Rebecca, the daughter of a resurrected Moses.
During this period, Shabbetai Tzvi traveled to Izmir, where religious fervor was particularly intense. He and his followers disrupted the Portuguese synagogue, called upon family members and friends to participate in Torah readings, and had them invoke the divine name in their blessings.
The messianic enthusiasm spread throughout Jewish communities in the Diaspora. Repentance, extreme asceticism, scourging, and fasting were accompanied by moments of ecstatic joy. Messianic prayers composed by Nathan of Gaza were published, and some Jews even made preparations to travel to the Land of Israel.
Shabbateanism had a significant influence on Jewish communities worldwide, resulting in a division between believers and opponents of the movement.
In 1666, Shabbetai Tzvi was arrested in Constantinople and given the choice between apostasy or death. He chose to convert to Islam and assumed the name Aziz Mehmed Effendi. Despite his conversion, he secretly continued to practice Jewish rituals, believing in his messianic mission until his death in 1676.
Although Shabbetai Tzvi's apostasy caused many of his followers to lose faith, the movement persisted. It found support through kabbalistic interpretations that sought to explain the apostasy, and its adherents continued to adhere to Shabbatean beliefs.
The long-term impact of Shabbateanism was profound. It played a crucial role in shaping a new form of Jewish mysticism known as the Hasidic movement, which emerged in 18th-century Poland. Early Hasidism, characterized by its inward spiritual focus, intentionally distanced itself from the messianic excesses of the Shabbateans. However, the unconditional faith placed in the rebbe or tzaddik by Hasidic Jews can be seen as a continuation of the dynamic relationship between Shabbetai Tzvi and his followers. In the late 20th century, the revival of messianic fervor among certain Chabad-Lubavitch Hasidic Jews further underscored this connection.
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Algazi, the grandson of Joseph de Segovia Benveniste, was born in Bursa. He received his education from his father, the poet Joseph Ganso, and scholars such as Joseph Sasson and Meir de Boton at their yeshiva in Gallipoli. In 1635, Algazi settled in Jerusalem but later traveled to Smyrna in 1646, possibly to publish some of his works. He remained in Smyrna and gained recognition as one of the city's leading scholars. Algazi established a bet midrash (house of study), where his son-in-law Aaron Lapapa and Ḥayyim b. Menahem Algazi, who later became the rabbi of Rhodes, were among his students.
Algazi vehemently opposed Shabbetai Ẓevi and his followers. Together with his son-in-law and other scholars, he excommunicated Shabbetai Ẓevi and declared that he deserved the death penalty. Due to the dangers associated with this opposition, Algazi was forced to flee and hide outside the city. When Shabbetai Ẓevi's apostasy became known in 1666, Algazi returned to Smyrna and resumed his position. As a result of a serious illness he contracted during his travels, he adopted the additional name Nissim.
Around 1670, Algazi returned to Jerusalem and by 1673 became the head of the local bet din (rabbinical court). He gained a reputation for his piety and was regarded as a miracle worker. Algazi authored numerous works, including Yavin Shemu’ah (Venice, 1639), a commentary on the Halikhot Olam of Jeshua b. Joseph and the Sefer Kelalei ha-Talmud of Joseph Caro, with additions titled Halikhot Eli (Smyrna, 1663). He also wrote Gufei Halakhot (ibid., 1675); Ahavat Olam (Constantinople, 1642), the first volume of a four-volume homiletical work; Raẓuf Ahavah and Appiryon Shelomo (Verona, 1649), a commentary on the homiletical passages of the Tosafists; Ta’avah la-Einayim (Salonika, 1655), an elucidation of difficult Talmudic passages in the Ein Ya’akov of Jacob Ibn Ḥabib, with additional passages omitted by him; and Leḥem Setarim, on the tractate Avodah Zarah (Venice, 1664). However, his Ziknat Shelomo, a commentary on the Ittur of Isaac b. Abba Mari, was never published.
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Santo Shikar, a Jewish composer and singer from Izmir, gained fame in the 1870s for his exceptional knowledge and talent, earning him the title "Hodja Santo" in the music circles of Izmir. Prominent figures like Rakım Elkutlu (1872-1948), the renowned imam of Izmir Hisar Mosque and composer, and Neyzen Dr. Şükrü Şenozan (1874-1954), a composer, were among his students.
Santo Shikkar worked as a music teacher at İzmir Hamidiyye Industrial School for many years, where he left a lasting impact. He was highly regarded by esteemed composers such as Itri and Dede Efendi. Throughout his career, Santo composed around 150 works, predominantly belonging to the "Classical School" and encompassing various makams including Dügâh, Nihavend, Hicazkâr, Muhayyer, and Suzidilara.
The reputation of Santo Shikar Efendi reached the ears of Sultan Abdulhamid II, who invited him to perform at the Palace. After an impressive concert, the Sultan honored Santo Shikar with a badge and a golden medal in recognition of his talent. Researcher-author Nesim Benbanaste (1939-1992) revealed that one of Hodja Santo's notable compositions was a Sufi hymn called "Sephatay" dedicated to the Sultan. This composition, in the Nihavend maqam, featured skillful transitions to Uşşak and Rast, ultimately concluding in the Nihavend maqam.
Santo Shikar passed away in Izmir in 1920, leaving behind a remarkable legacy in the music circles of Izmir and the wider Turkish music tradition.
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The Alliance Israelite Universelle established its first school in Izmir in 1873, located in Ikiçeşmelik. This school, initially a junior high school for boys, was managed by David Cazes, who was sent from abroad to serve as its director. After a period of time in Izmir, Cazes was transferred to Tunisia, and Shemtov Pariente was appointed as his replacement. Pariente, a graduate of the Alliance Paris teachers school and originally from Morocco, arrived in Izmir in 1879. Under his leadership, the Alliance Girls School was established in Ikiçeşmelik within a few months.
Pariente distinguished himself as a skilled educator and a shrewd and visionary leader during his 16 years of service in Izmir. He developed strong relationships with all sectors of the Izmir Jewish Community. His pedagogical abilities, wisdom, and foresight caught the attention of the Central Committee of the Alliance, leading to his increased importance and expanded responsibilities. Pariente was entrusted with overseeing Alliance schools in various regions, including Western Anatolia, European provinces of the Ottoman Empire, Bulgaria, Chios, Rhodes, and Istanbul.
Beyond his pedagogical activities, Pariente became a prominent figure in the Jewish community and left a lasting impression on the memory of the Izmir Jewish Community. His name is engraved as one of the notable school principals in their collective consciousness, reflecting his contributions that went beyond the realm of education.
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Escapa, a descendant of a family from Castile that settled in Salonika, was a prominent figure in the Jewish community. He served as the head of a yeshivah in Salonika and was a colleague of Ḥayyim Shabbetai. Around 1620, he became the rabbi of the Salonikan community in Smyrna, and later in 1648, he was appointed as the rabbi of all the congregations in the city. Under his leadership, the united Smyrna community flourished and became one of the most significant Jewish communities in Turkey.
Known for his administrative skills, Escapa implemented various regulations for tax collection and the supervision of communal affairs, practices that continue to be followed by the Smyrna community to this day. His enactments were collected by Rabbi Joshua Judah and published in the work Avodat Massa (Salonika, 1846).
Escapa strongly opposed Shabbetai Ẓevi, who had been his disciple and whom he had ordained. Escapa considered it a religious obligation to condemn Shabbetai Ẓevi to death. He authored a commentary on the Shulḥan Arukh called Rosh Yosef, of which only sections on Oraḥ Ḥayyim (Smyrna, 1657) and Ḥoshen Mishpat (ibid., 1659) were published. Additionally, he wrote responsa (Frankfurt on the Oder, 1709) and a work on Maimonides, which remains in manuscript form.
