Rabbi Yehudah Bibas was the scion of a prominent rabbinical family of Morocco, which had originated in Spain. He was born in Gibraltar, where he spent his youth studying Torah. He later engaged in Jewish as well as in general studies in Livorno, receiving the title Laureao Dottore from an Italian university. Subsequently he lived in his native Gibraltar and in London, returning eventually to Livorno.
In the summer of 1831 Rabbi Bibas met two representatives of Corfu’s Italian Jewish community at the fair in Senegalia, Italy. The representatives invited him to serv as rabbi of Corfu. The post had just been vacated by Rabbi Shem Tov Amarillo, a native of Salonica, who was a great Talmudist.
On the tenth of August 1831, an agreement was signed in Senagalia, stipulating that Rabbi Bibas transfer his family, belongings and library to Corfu and become the island’s rabbi. The contract lists Rabbi Bibas’ duties for the five years in which he would be serving in that position. He was to attend services in the Italian synagogue and deliver sermons on holidays, head the Talmud Torah and teach the six most advanced students three hours each day. He was also to attend to the confessions of the fatally ill. Rabbi Bibas was to receive a house from the community in addition to his moving expenses and annual salary.
Rabbi Bibas, it would seem, should have been perfect for the community of Corfu. At the time, the island was under the British and here was a British citizen who spoke fluent Italian, the language of the Jews of Corfu. However problems arose between various congregants of the community and the rabbi. At the end of his term in 1836, Rabbi Bias asked to resign. But e was asked to stay on and after much persuasion he agreed to continue in his post for an additional two years. (1)
At the conclusion of his new term. Rabbi Bibas again decided to leave. The community advised him to take four months vacation and give the matter more thought. On Feb. 22, 1839, leaving his wife Simcha Rachel Bibas on the island, Rabbi Yehuda Bibas left Corfu with his relative, Joseph Bensilom. (2)
A Forerunner of Zionism
Rabbi Bibas traveled through Europe, visiting Bucharest, Prague, Frankfurt on the Main, London and other cities to learn first hand about the situation of the Jews and to see what could be done for them. He was well received everywhere and accorded honor as a great rabbi and scholar. He did not return to Corfu, but went to Livorno where had had resided before becoming the rabbi of the island.
In Serbia he met Rabbi Yehudah Alkalai, who in coming years was to become famous as a precursor of Zionism, and influenced him greatly. Rabbi Alkalai quotes in his writings Rabbi Bibas’ interpretations of Malachi 3:7: Return to me and I will return to you.” Return doesn’t mean just repentance but return to the Land of Israel. (3)
,,, Jews move f rom place to place in search of a livelihood and do not go to the Land of Israel, which G-d cares for constantly, a land wherein you shall eat bread without scarceness. It would have been good if we were to eat even a little bread and scant water in the Land of Israel. Thus we would serve the Creator of the world and observe the commandments, the law of the Lord of the land. Because one who lives outside the land is like one who has no G-d, G-d forbid. The return to Zion will not come through a stirring from above, because such is dependent on a stirring from below [meaning the initiative for the return to Zion must come from Jews themselves; their stirring would cause action by G-d, The end of the exile will be brought about by repentance. Repentance does not mean fasting, which weakens the body, nor many prayers, but the Jews’ return to their country. This is what the L-rd said: ‘Return to me and I will return to you.’ When the Jews will strive to go up to Jerusalem, immediately, God’s mercy would be aroused and He will bring the redemption, speedily in our days. IF they do not repent, i.e. return to the land, they will not be redeemed..
In Bucharest he was visited by two Christian missionaries. In their book they describe the rabbi and report of their conversations with him. (4)
Rabbi Bibas received us politely. He spoke English with great fluency, told us he was a native of Gibraltar, and was proud of being a British subject. He has a congregation of 4000 under his care in Corfu. On our rising to take leave, made mentioning that love to Israel had brought us to visit he he declared that he loved Christians exceedingly and that no Christians loved the Jews more than he did the Christians. He said that he was traveling for the sake of his degraded brethren to see what might be done for them; and was anxious to meet with Sir Moses Montefiore on his return from the Holy Land…..
On a second visit Rabbi Bibas told them that “he through that collections for the Holy land ought to be given up, and that the Jews there ought to be obligated to work even were it by the bayonet. Sir Moses Montefiores’ plan of purchasing land in Palestine he considered useless as long as there is no security for property there. The people must first be educated and taught the sciences. In their book the missionaries also report Rabbi Bibas having declared in Ibraila “that the Jews must be instructed in sciences and in arms, that they may wrest the land of Palestine from the Turks, under the conduct of the Messiah, as the Greeks wrested their country.”
It is evident that Rabbi Bibas was influenced in his views by the Greek struggle for independence. On the basis of his talk with the missionaries and on what Rabbi Alkalai wrote about him, historians of Zionism have declared Rabbi Bibas as one of the forerunners of the modern movement for the return of the Jews to Palestine (5)
During his stay in Vienna, Rabbi Bibas was asked by the small local Sefardi community to reorganize their congregation which he did to their utter satisfaction. (6) A correspondent of the Allgemeine Zeitung des Judenthums, who met the rabbi in Vienna described him as a man in his fifties, well versed in Hebrew, rabbinic and Kabbalistic literature, knowledgeable in history and the natural sciences, and fluent in French English and Italian. (7)
In London Rabbi Bibas was greatly honored by the Spanish-Portuguese Congregations. He was asked to deliver the sermon at the special thanksgiving service held at the Bevis Marks synagogue (June 21, 1840) on the occasion of the escape of Queen Victoria and her consort Prince Albert from an attempt on their lives. (8)
Educational Reforms
When Rabbi Bibas was in Livorno, his wife Simcha Rachel informed the Jewish community in Corfu that her husband would not return and that she wanted to join him. She asked to be given the moving expenses as had been stipulated in the contract between her husband and the community. (9)
The community, looking for a religious leader, approached Rabbi Shem Tov Amarillo who had previously served in Corfu and was now in Larissa. He declined and the Jewish community turned to Rabbi Bibas once more. After months of negotiations, including a trip my Menachem Roman (who was active in the community) to Livorno, a new contract was signed on September 21, 1841. (10)
Not long after Rabbi Bibas’ return to Corfu, t, the Italian community adopted new statutes regarding the election of the communal leadership (February 27. 1842). Half a year later, a document was drawn up by the leaders of the community outlining the duties and powers of the rabbi and the community’s leaders respectively. The duties of the rabbis included hte supervision of the religious and moral behavior of the cantors, slaughterers, teachers, butchers beadles and other employees of the community. He was also to supervise those who sell wine, mean, cheese Matzot and other foods in order to insure the Kashruth of these products. The certification of the Kashruth of the Ethrogim was to be given by him in conjunction with the Memmunim (communal leaders. (11)
The rabbi was also the headmaster of the Talmud Torah. The Talmud Torah belonged to both the Italian and Greek Jewish communities and its educational committee, which was presided over by the rabbi, was composed of members of both communities. At a meeting of this committee, on January 18, 1842, Dr. Caesar Usiglio, suggested changes in the curriculum and in the teaching methods: The Hebrew language should be taught systematically. In addition to instruction in religious studies, arithmetic, Italian and writing should be taught. He also recommended that a class be given in ethics, and that after the children reached a certain age, special skills should be taught to some of them to prepare them for work after graduation. Religious studies, he advised, should be taught in three separate grades: The Hebrew Alphabet and prayers in the first grade; the study of the Portion of the Week with Italian translation in the second grade; and the highest level would study the Code of law. (12)
Dr. Usiglio, who had come to Corfu from Modena (Italy) (13) was active in the intellectual life of the island. He was one of the founders of the Corfu Reading Society in 1836. (14) His suggestions for educational reforms sprang from his concern about the low level of secular knowledge of the Jews of Corfu especially among the poor. (15)
Rabbi Bibas agreed with the suggestions which he found “good and just” and int in disagreement with Judaism “It was, indeed, necessary,” he said “to spread secular knowledge among the young. Torah and Derekh Eretz Worldly matters) go well together”. He added however, that the selection of teachers and textbooks should be his exclusive right. he did not agree with the suggested curriculum of Jewish studies. In a subsequent meeting, the committee discussed a much wider program, including the study of the entire Tanach and of the Oral law. At this meeting differences of opinion arose between Dr. Usiglio and another Jewish physician Dr. Joseph de Semo, and Rabbi Bibas and another member of the committee, as to the grade win which the study of Italian should commence. (16)
Following this meeting, Doctors Usiglio and de Semo submitted their resignations, claiming they were certain that the new reforms would not be implemented. In its reply, the committee attempted to allay their fears and asked them to withdraw their resignations. Dr. Usiglio and Dr. de Semo, did not do so, but with the financial aid of friends established a school of their own, the Hebrew Institute. (17)
The establishment of the new school caused the community to split into two camps: The pietists called themselves Moroccini, probably because their leader Rabbi Bibas was a scion from a Moroccan family, and the Sabbatini headed by Dr. Usiglio. It is not clear where the latter received their name. (18)
ON January 7, 1844 at a meeting of the Tomchei Talmud Torah (financial supporters of the Talmud Torah). in which Dr. Semo participated, it was decided to unite both educational institutions. The Rabbi would be in charge of religious studies, while Dr. Usigilio with Dr. Semo serving as his deputy, would head the secular department.
A few days later Dr. Usiglio, in the name of the committee of his institution, sent a letter to Rabbi Bibas expressing regret concerning the division of the community. He wrote that the new institution was making great progress and that in the interest of the young it should not be closed nor united with the Talmud Torah. He asked the rabbi to work for peace in the community and invited him to visit the school.
“It is our wish that your honor should be the head of our institution with respect to al religious matter,” the letter stated. A mere ten days after writing this letter, Dr. Usiglio passed away at the young age of 34. (19) His brother Massimo took his place as the head of the school. (20)
Stemark, a Scottish missionary, who visited Corfu a month after Dr. Usiglio’s death, describes his visits to the two schools. First, his impressions of Rabbi Bibas’ school: (21)
….their rabbi, who originates from Morocco is a man of many accomplishments, but is very orthodox. He lived for a time in London and speaks a fluent English. This rabbi is very attached to the old teachings and his knowledge of the Talmud is very deep. He adheres strictly to the Laws of the Oral Torah and is the director of a large school…..The students should together and make much noise…. He [the rabbi] will never abandon t he old methods for fear that if he uses new methods and taches the pupils new ideas, they will leave the Torah and traditions. In the highest class he teaches the Talmud.
The missionary also spoke with the Sabatini group and visited its school twice: (22)
The Sabatini feel t hat if a school was opened for Jewish girls it would be very successful… In the news school there are about forty to fifty students… I heard the children studying the Book of Daniel with Italian translation. On my second visit I saw them proving Euclid’s theorems and practicing composition and math as is done in our school.
The above description of Rabbi Bibas’ personality should not be taken too seriously. It does not match the one given by the other missionaries and that of the correspondent of the Allgemeine Zeitung des Judenthums. (23)
Eventually the two institutions united and once again there was only one Jewish school in Corfu. In the combined school both Greek and Italian were taught. (24)
Rabbi Bibas also had difficulties with member sof the community because of his insistence on adhering strictly to Jewish law. Although members of the community observed the Sabbath, problems arose with regard to suing an umbrella on this day. Rabbi Bibas took a strict stand and forbade it. Many Jews of Corfu refused to adhere to this prohibition. (25)
In 1852 two years after the death of his wife, (26) Rabbi Bibas decided to leave Corfu and move to Palestine. He transferred his enormous library that he had acquired throughout his travels, (27) to Hebron where he settled. (28) He died shortly thereafter. (29)
- Benveniste, David and Chaim Mizrachi “Rabbi Yehuda Bibas Ukehillat Korfu Bizmano” Sefunot 2 (1958)
- Benayahu, Meir ‘Yediot Hadashot al Rabbi Yehuda Bibas,” Otzar Yehudei Sefarad 3 (1960)
- 3 Kitvei Rabbi Yehuda Alkalai edited by Dr. Isaac Rapahel (1974) p. 21
- Bonar, A. A.; M’Cheyne R.M. Narrative of a Mission of Inquiry to the Jews from the Church of Scotland, Edinburgh, 1844 pages 380=395
- Raphael, Bibas, Yehuda, “Entziklopedya Shel Hatziyonut HaDatit. Isaac R. Molcho, “Trois Sephardis, Trois Precuseurs de L’etat Juif: Moses Montefiore-Judah Bibas- Judah ALkalai Otzar Yehdei Sefarad 7 (1964) pp. VIII-XVII and 8 (1965) pp. XV-XXVII
- Allgemeine Zeitung des Judenthums January 18, 1840 See also T. Preschel “Homer Hadash Al Harav Yehuda Bibas” Sinai Sivan 1963.
- Allgemeine Zeitung, December 28, 1939
- The sermon was published in London. A copy of it is presently found in Jews’ College there. Benayahu published its title page; See Benyahu Bibas p. 100
- Benveniste Mirzrachi, Bibas p. 306
- Ibid. p. 307
- Ibid., pp. 318-321
- Ibid p. 323-324
- Ibid p. 307, note 27
- Mr. Nilakis-Mouhas, President of the Reading Society of Corfu showed me a plalque on the wall of the society bearing Dr. Usiglio’s name.
- Bonar-M-Cheyne, pp. 572-576, JC, Sept. 5, 1845,p.237. Also see Dr. Usiglio’s letter to Rabbi Bibas in Benveniste-Mizrachi, BIbas, pp. 326-328.
- Benveniste-Mizrachi, Bibas, p. 324
- “Corfu” Jewish Encyclopedia
- Benveniste-Mizrachi, BIbas, p. 307, Some believe it comes from the same Sabbetai . It is possible that the group was Habitini and the Italian H was misread for S.
- Ibid. p. 308. He was buried in the Apulian cemetery which was destroyed after the war. De. Benveniste in his Kehilot Hayehudim BeYavan (1979) p. 59 recorded his epitath which first lines read: A man of beliefs and many blessings, he gave his bread to orphans and widows, a straight heart who despised gifts, A healer of all from strange deaths.
- Benvenisted-Mizrachi, Bibas, p. 308
- Ibid. p. 329
- Ibid, pp. 329-330
- Allgemeine Zeitung December 28, 1839
- Benveniste Mizrachi Bibas, p. 308
- Bonar-M’Cheyne, p. 526
- Simcha Rachel Bibas died Shevat 6, 5610. D Benveniste, “Kehillot HayEhudim BeYavan,” pp. 60-61
- I.R. Molcho, “Mekitvei Hayad Shebesifriyat Yehuda ben Shmuel Bibas,” Otzar Yehdei Sefarad 2 (1959( p. 116. Molcho writes that there were more than 1500 previous books and manuscripts, some of which were published after Rabbi Bibas’s death. The library was destroyed in 1929 as a result of the violent Arab riots of that year.
- While still in Corfu, Rabbi Bibas together with the leaders of the community founded the organization, “Magen Avraham.” one of its functions was the collection of charity for Hebron. See Benveniste-Mizrachi, Bibas, p. 322.