Portuguese Synagogue | |
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The synagogue exterior, in 2015 | |
Religion | |
Affiliation | Orthodox Judaism |
Rite | Sephardi |
Ecclesiastical or organisational status | Synagogue |
Status | Active |
Location | |
Location | Mr. Visserplein 3, Central Amsterdam, Amsterdam, North Holland |
Country | The Netherlands |
Location of the synagogue in Central Amsterdam | |
Geographic coordinates | 52°22′03″N4°54′19″E / 52.3675°N 4.9054°E |
Architecture | |
Architect(s) | Elias Bouwman |
Type | Synagogue architecture |
Style | Baroque |
Groundbreaking | April 17, 1671 |
Completed | 1675 |
Materials | Brick |
Website | |
portugesegemeente | |
[1] |
The Portuguese Synagogue, also known as the Esnoga, or Snoge, is an Orthodox Jewish congregation and synagogue, located at Mr. Visserplein 3 in Central Amsterdam, Amsterdam, in the North Holland region of The Netherlands. The synagogue was completed in 1675. [1] Esnoga is the word for synagogue in Judaeo-Spanish, the traditional Judaeo-Spanish language of Sephardi Jews.
The Amsterdam Sephardic community was one of the largest and richest Jewish communities in Europe during the Dutch Golden Age, and their very large synagogue reflected this. The synagogue is an active place of worship and has been a popular tourist attraction since it was constructed in the late 17th century, when it drew Christian tourists from many countries. The congregation allowed visitation of non-Jews and its opulence was a reflection of the importance of sacred worship to the congregation as well as signaling to all the wealth of the Portuguese Jewish community. [2]
The Sephardim (Hebrew for "Jews of the Iberian Peninsula") were issued with the Spanish royal Alhambra Decree in 1492, whereby they were given the choice of exile from Spain, or conversion to Catholicism, or failing to do either, execution. Of Spain's estimated 200,000 Jews at that time, around half converted; many by coercion, others because of social and financial pressures preventing their departure, and a few out of genuine religious conviction. They became Spain's Jewish-origin New Christians or conversos (i.e. "converts" to Catholicism).
Of the other half of Spain's Jews who did not convert, and instead chose exile, some sailed south (becoming the North African Sephardim), others went east (becoming the Eastern Sephardim), but most crossed the border west to Portugal.
In Portugal, Jewish life was interrupted only a few years later, when there too they were issued with the Portuguese decree against the Jews in 1496. While in theory, the Jews now in Portugal who chose not convert to Catholicism also had the option to be expelled (or executed) by 1497, the Portuguese king, not wanting a similar Jewish flight and brain drain as happened in Spain, in practice blocked Portugal's ports of exit, and subsequently reasoned that those who stayed behind agreed to become Christians by default. Thus the Jews in Portugal were forced to convert to Catholicism in 1496 after the decree and, all but a few who did manage to flee, became Portugal's Jewish-origin New Christians or conversos.
For the next few centuries, the Inquisition in Spain and Portugal continued to investigate the conversos and their descendants on suspicions that they continued to practice Judaism in secret. Many in fact did continue to practice Judaism behind closed doors while publicly professing to be Catholics; in Spanish and Portuguese these were called marranos.
The persecutions and trials by the inquisition against conversos lasted well into the late 1700s. The legal distinction between so-called Old Christians and New Christians was maintained for centuries, with a person's genealogy always on record.
Both those crypto-Jews, who actively maintained Jewish practices in secret, and also some sincere conversos or New Christians, who had converted fully to Catholicism, were at times hounded, persecuted and executed on charges of practicing Judaism. This was often a pretext for the confiscation of their property. Many of them wished to have freedom of religion again and to be free from this institutionalized antisemitism. Amsterdam, then one of the greatest cities in the world, offered both of these things. In this historical context, a substantial migration of conversos from the Iberian Peninsula to Amsterdam took place from the 1600s to the early 1800s. Once in Amsterdam, many returned to Judaism openly and publicly. They called themselves Portuguese Jews, even those who came directly from Spain. They wanted to avoid being identified with Spain, which was at war with the Dutch Republic at the time during the Eighty Years' War. This branch of Judaism is also known as the Western Sephardim.
The Sephardic Jews in Amsterdam were known as the "first modern Jews" because they were the first to distinguish between religious and secular spheres of their individual and collective lives. Their religious life was focused primarily on the synagogue, the religious calendar of Jewish life, and an eagerness to provide a Jewish education for their children. [3] The early 17th Portuguese Jewish community of "the nation" (naçao) formed three separate congregations, which merged into one, the Talmud Torah. In 1670 they purchased a site in Amsterdam and planned the construction of a large synagogue, which was inaugurated in 1675. The construction of the Portuguese Synagogue, the Esnoga, was a heavy burden on the congregation as a whole. [4]
During the Nazi campaign to systematically murder Jews in the Holocaust, the facility was slated to become a deportation center for Jews, but Leo Palache and a team of volunteers managed to dissuade the Nazis from this plan. Instead, the building concealed Jewish ritual items for deported Jews in the sanctuary ceiling and attic floor. [5] The World War II diary of executive director Salomon Coutinho was discovered in Amsterdam and details the synagogue's works and efforts to protect the building during the war. [6]
In November 2021 Yitzhak Melamed, an expert on Baruch Spinoza, requested to visit the synagogue to film Melamed conducting research in the library’s archives.
Serfaty banned Melamed from visiting the community’s synagogue and library due to his research of the “heretic.” Responding to Melamed in a letter, Serfaty not only forbade Melamed to film in the building but declared him to be a persona non-grata, essentially even denying Melamed to participate in prayer services in the Esnoga.
"The chachamim and parnassim of Kahal Kados Torah excommunicated Spinoza and his writings with the severest possible ban, a ban that remains in force and cannot be rescinded. You have devoted your life to the study of Spinoza’s banned works and the development of his ideas,” Serfaty writes.
"Your request to visit our complex and create a film about this Epicouros [heretic]… is incompatible with our centuries-old halachic, historic and ethical tradition and an unacceptable assault on our identity and heritage... “I therefore deny your request and declare you persona non grata in the Portuguese Synagogue complex."
Pinchas Toledano, the Hakham -Emeritus (Chief Rabbi-Emeritus) of the Esnoga and the former Chief Rabbi of the Beth Din in The Netherlands supported Serfaty. In a letter to Melamed, Toledano writes: "I hereby inform you that ten professors from all over the world, including Israel, came to a symposium on December 6, 2015. The Spinoza case has been widely discussed. Myself, as the Chacham of the congregation, gave a lecture on the subject and the conclusion was that the cherem [ban] imposed on him by our previous rabbis must be maintained. In light of the above, there is no opportunity to discuss Spinoza with you in our complex.”
On November 30, 2021 the board of the Esnoga, sent a letter to its members. In the letter, they stated that both Serfaty and Toledano do not agree to retract their words. However, the board did not fire them. On December 2 the board of the Esnoga sent a second letter to its members, with attached a letter to Melamed with an invitation to Melamed do research and film in the Esnoga complex.
On December 12, 1670, the Sephardic Jewish community of Amsterdam acquired the site to build a synagogue and construction work began on April 17, 1671, under the architect Elias Bouman . On August 2, 1675, the Esnoga was completed and opened with great ceremony. The design is based on the plans for King Solomon's temple. [7]
The inscription above the entrance is from Psalm 5:8: "In the abundance of Thy loving kindness will I come into Thy house". The sign also contains "1672", the year the building was intended to be completed, and "Aboab", the name of the chief rabbi who initiated the construction project.
The building is free-standing and rests on wooden piles; the foundation vaults can be viewed by boat from the canal water underneath the synagogue. The entrance to the main synagogue is off a small courtyard enclosed by low buildings housing the winter synagogue, offices and archives, homes of various officials, the rabbinate, a mortuary, and noted Ets Hayim library. During the 1955–1959 renovation, the former Ets Hayim seminary auditorium was redesigned as a winter synagogue; central heating and electric lighting were added. The benches were taken from a synagogue originally built in 1639 and the Torah ark dates from 1744. The ark is made from a solid piece of jacaranda wood from Brazil. The main sanctuary does not have an internal electric system; [8] two chandeliers that hold 1000 candles are lit when necessary. [9]
The interior of the synagogue is a single, very high rectangular space retaining its original wooden benches. [10] The floor was covered with fine sand, in the old Dutch tradition, to absorb dust, moisture and dirt from shoes and to muffle the noise. Only five synagogues in the world had a sand floor, and this was the only one with such a floor surviving outside the Caribbean.
The interior of the Portuguese Synagogue is of the longitudinal Iberian-Sephardic type. The ark is situated in the south-east corner of the building and faces Jerusalem. On the other side of the room, opposite of the ark, is a tebah.
The women's gallery is supported by twelve stone columns, each which represents one of the Twelve Tribes of Israel. In addition to these columns, there are four large brass chandeliers that hold a total of a thousand candles. All of the candles are lit in the synagogue during worship services, shining out through the 72 windows. [11]
In the seventeenth century, Western European art saw a shift from exclusively pejorative depictions of Jews and Jewish culture to one that was more realistic and observational. [12] [13] Two Dutch artists, engraver Romeyn de Hooghe and painter Emmanuel de Witte produced multiple images of the Portuguese Synagogue. De Hooghe produced multiple engravings of the interior and exterior of the synagogue, as well as exteriors of wealthy Portuguese Jewish merchants residences, and scenes of ordinary cultural life in the Jewish community. De Witte painted three scenes of the interior of the synagogue. [2]
Emanuel de Witte produced three paintings of the Esnoga. One is in the Rijksmuseum in Amsterdam, another in the Israel Museum, Jerusalem. There was one in the Kaiser Friedrich Museum in Berlin, apparently no longer extant, but it was photographed prior to its 1945 disappearance. [2] : Figure 3 It is unclear for whom these paintings were made, but de Witte painted many works of houses of worship in Amsterdam, not necessarily from direct observation. Both de Witt and de Hooghe produced works that show the synagogue with worshipers and visitors, not merely as architectural depictions.
De Hooghe engraving of the inauguration of the synagogue brings together many elements. The names of major contributors to the creation of the synagogue are listed in medallions on either side of the engraving along with some other information. The medallions on the engraving list the following names: top left, Isack Leuy Ximenez, Moseh Curiel, Daniel Pinto, Abraham Iesurun espino[s?]a, Moseh Pereyra, Ioseph Dazeuedo, Abraham Zagache; middle left: Isack de Pinto, Abraham da Veiga, Dauid Salom Dazeudo, Iacob Aboab Osorio, Semuel Vaz, Isack Henriques Coutinho, Iacob Pereyra; bottom left: Isack Belmonte, Selomoh Salom, Dauid Abendana Osorio, Iacob Bueno de Mesguita, Abraham Touro, Iacob de Pinto, Samuel Abarbanel Seuza. Medallions on the right are headed “H.R.”, top right: Isack Aboab, Isack Mendes da Silva, Iacob Ergas Henriquez, Abraham Gomes Gutieres, Isack Gomes Neto, Dauid Drago, Semuel de Elijah Abarbanel; middle right: Ioseph Iesurum, Abraham Semah Ferro, Iacob Ximenez Cardozo, Ieosuah Abas, Iacob Nunes Henriques, Dauid Franco da Costa; lower right: Abraham Franco Mendes, Isack de Miranda, Abraham Teles, Iacob Teles da Costa, Benyamin Baruch Mendes, Iacob Franco da Silua, Abraham Israel Zagache; bottom right [signed] Amsterdam, Auctore, Romano de Hooghe.
The description in Dutch by the Rijksmuseum [lower-alpha 1] of De Hooghe's elaborate image contains considerable information about the iconography and text, here translated to English.
“View of the interior of the Portuguese Synagogue in Amsterdam during the dedication on 2 August, 1675. In the center, on the east-pointing teba [raised platform] is the chazan [the cantor]. On the right are the Torah scrolls, carried by men and un-rolled by men with a torch and a candle, carried in a procession to the holy ark. Above, in the middle, the Maid of Amsterdam and the personification of Freedom of Conscience give a Jewish priest [rabbi] with a prayer roll and a kneeling woman with the tables of the law freedom to practice their religion. [Upper] Left of there is a map of the temple, and on the [upper] right a view of the outside. On the opposite sides are medallions with the names of regents of the synagogue, members of the building commission and people who performed during the dedication ceremonies. Along with this, and separate, is a sheet of text in three columns in Dutch, Portuguese and French, and five verses in Dutch, Portuguese, Hebrew, Latin and French.”
The Portuguese Synagogue has one of the oldest Jewish libraries in the world, filled with original and rare texts and constantly called upon for academic and rabbinical research. It was founded in 1616 and has been housed in the historical complex of the Portuguese Jewish community of Amsterdam since 1675. In 1889 the private library of the then librarian David Montezinos was donated to Ets Haim, and the library has been known since then as Ets Haim/Livraria Montezinos. [14] In the 1940s, the library's contents were shipped to Germany by the Nazis, but the books were returned to the Netherlands after the war; the books were sent to Israel in 1979 and returned to Amsterdam in 2000. [15] In 2014, in partnership with the National Library of Israel, a majority of the manuscripts were digitized, making the catalog available online and free. [16]
SephardicJews, also known as Sephardi Jews or Sephardim, and rarely as Iberian Peninsular Jews, are a Jewish diaspora population associated with the Iberian Peninsula. The term, which is derived from the Hebrew Sepharad, can also refer to the Jews of the Middle East and North Africa, who were also heavily influenced by Sephardic law and customs. Many Iberian Jewish exiled families also later sought refuge in those Jewish communities, resulting in ethnic and cultural integration with those communities over the span of many centuries. The majority of Sephardim live in Israel.
A Torah ark is an ornamental chamber in the synagogue that houses the Torah scrolls.
Spanish and Portuguese Jews, also called Western Sephardim, Iberian Jews, or Peninsular Jews, are a distinctive sub-group of Sephardic Jews who are largely descended from Jews who lived as New Christians in the Iberian Peninsula during the few centuries following the forced expulsion of unconverted Jews from Spain in 1492 and from Portugal in 1497. They should therefore be distinguished both from the descendants of those expelled in 1492 and from the present-day Jewish communities of Spain and Portugal.
The history of the Jews in Portugal reaches back over two thousand years and is directly related to Sephardi history, a Jewish ethnic division that represents communities that originated in the Iberian Peninsula. In the sixteenth and seventeenth centuries, Portuguese Jews emigrated to a number of European cities outside Portugal, where they established new Portuguese Jewish communities, including in Hamburg, Antwerp, and the Netherlands, which remained connected culturally and economically, in an international commercial network during the seventeenth and eighteenth centuries.
The community of Sephardic Jews in the Netherlands, particularly in Amsterdam, was of major importance in the seventeenth century. The Portuguese Jews in the Netherlands did not refer to themselves as "Sephardim", but rather as "Hebrews of the Portuguese Nation." The Portuguese-speaking community grew from conversos, Jews forced to convert to Catholicism in Spain and Portugal, who rejudaized under rabbinical authority, to create an openly self-identified Portuguese Jewish community. As a result of the expulsions from Spain in 1492 and Portugal in 1496, as well as the religious persecution by the Inquisition that followed, many Spanish and Portuguese Jews left the Iberian peninsula at the end of the 15th century and throughout the 16th century, in search of religious freedom. Some migrated to the newly independent Dutch provinces which allowed Jews to become residents. Many Jews who left for the Dutch provinces were crypto-Jews. Others had been sincere New Christians, who, despite their conversion, were targeted by Old Christians as suspect. Some of these sought to return to the religion of their ancestors. Ashkenazi Jews began migrating to the Netherlands in the mid-seventeenth century, but Portuguese Jews viewed them with ambivalence.
Isaac Aboab da Fonseca was a rabbi, scholar, kabbalist, and religious writer. In 1656, he was one of several elders within the Portuguese-Jewish community in Amsterdam and for a time in Dutch Brazil before the Portuguese reconquest. He was one of the religious leaders who excommunicated philosopher Baruch Spinoza in 1656.
The Portugees-Israëlitisch Kerkgenootschap (PIK) is the community for Sephardic Jews in the Netherlands. Sephardic Jews have been living in the Netherlands since the 16th century with the forced relocation of Spanish but above all Portuguese Jews Jews from their home countries due to the Inquisition. Some 270 families are connected to the PIK, also sometimes called PIG,.
Aron Mendes Chumaceiro was chakam (rabbi) of Curaçao, Dutch West Indies. He received the various rabbinical degrees at the celebrated bet ha-midrash Ets Haim. In 1848 he was awarded the royal gold medal for the best sermon in the Dutch language. When the Sephardic synagogue of Amsterdam proposed to elect him preacher in the vernacular, it met with strenuous opposition, Portuguese being the only language, except Hebrew, used in the synagogue. When in 1852 Chumaceiro was elected first ab bet din, he succeeded in overcoming the opposition to Dutch, and soon established a reputation as one of the foremost pulpit orators in the Netherlands. In 1852 he edited the first Dutch Jewish weekly, Het Israelietisch Weekblad. In the same year he was elected head of the bet ha-midrash Ets Haim.
The History of the Jews in Amsterdam focuses on the historical center of the Dutch Jewish community, comprising both Portuguese Jews originally from both Spain and Portugal and Ashkenazi Jews, originally from central Europe. The two separate groups have had a continuing presence since the seventeenth century. Amsterdam has been called a Jerusalem of the West and the "Dutch Jerusalem". The Holocaust in the Netherlands devastated the Jewish community, with the Nazis murdering some 75% of the approximately 80,000 Jews at time present in Amsterdam, but the community has managed to rebuild a vibrant and living Jewish life for its approximately 15,000 present members.
The Jodenbuurt is a neighbourhood of Amsterdam, Netherlands. For centuries before World War II, it was the center of the Dutch Jews of Amsterdam — hence, its name. It is best known as the birthplace of Baruch Spinoza, the home of Rembrandt, and the Jewish ghetto of Nazi occupation of the Netherlands.
The four active synagogues of Gibraltar are colloquially known as the Great Synagogue, the Little Synagogue, the Flemish Synagogue, and the Abudarham Synagogue. The first synagogue established after the 1717 expulsion of Jews from Gibraltar, the Great Synagogue, was built on what is now known as Engineer Lane, and remains Gibraltar's principal synagogue. The Little Synagogue, founded in 1759 in Irish Town, was the result of the desire of Moroccan Jews for a less formal service. The lavish Flemish Synagogue was built at the turn of the nineteenth century on Line Wall Road, due to the request of some congregants for a return to more formal, Dutch customs. The last synagogue to be established in what is now the British overseas territory of Gibraltar, the Abudarham Synagogue, was founded in 1820 on Parliament Lane by recent Moroccan immigrants.
On 5 December 1496, King Manuel I of Portugal signed the decree of expulsion of Jews and Muslims to take effect by the end of October of the next year.
The history of the Jews in Curaçao can be traced back to the mid-17th century, when the first Jewish immigrants began to arrive. The first Jews in Curaçao were Sephardi Jewish immigrants from the Netherlands, Portugal, and Spain. These immigrants founded Congregation Mikvé Israel-Emanuel, the oldest continuously used synagogue in the Americas. The first Jew to settle in Curaçao was a Dutch-Jewish interpreter named Samuel Cohen, who arrived on board a Dutch fleet in 1634. By the mid-1700s, the community was the most prosperous in the Americas and many of the Jewish communities in Latin America, primarily in Colombia and Venezuela, resulted from the influx of Curaçaoan Jews.
The Nessah Synagogue is a Sephardic synagogue in Beverly Hills, California.
"Pallache" – also de Palacio(s), Palache, Palaçi, Palachi, Palacci, Palaggi, al-Fallashi, and many other variations (documented below) – is the surname of a prominent, Ladino-speaking, Sephardic Jewish family from the Iberian Peninsula, who spread mostly through the Mediterranean after the Alhambra Decree of March 31, 1492, and related events.
Don Moses Curiel (1620-1697), in Dutch Mozes Curiël, alias Jeronimo Nunes da Costa, was a Sephardic Jewish nobleman, diplomat, and wealthy merchant, who traded in diamonds, sugar and tobacco.
The Curiel family is a prominent Sephardi Jewish family.
The Madras Synagogue is the only synagogue in Chennai and it was built by Jacques (Jaime) de Paiva (Pavia) a Paradesi Jew of Chennai. Madras Synagogue was also known as the Esnoga, or Snoge, Esnoga is synagogue in Ladino, the traditional Judaeo-Spanish language of Sephardic Jews.
Rabbi Moses Raphael de Aguilar was a Sephardic-Dutch rabbi, Hebrew Grammatician and scholar, who wrote more than 20 books on various topics : a commentary on biblical verses, a Hebrew grammar, books on Jewish law, and treatises on Aristotelian logic a classical Greek and Roman literature. He was an erudite classical scholar, an important lecturer at the Amsterdam Talmud Torah, taught at Ets Haim and ran a successful private school.
Don Jahacob Hisquiau Curiel was a Dutch merchant, who spent part of his life on the Dutch Caribbean island of Curaçao. He was born into a Sephardic Jewish family in Amsterdam.