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Pedigree, Erudition and Piety; Involvement and Mobility: the Life Story of Ribi Dawid Ben Ya'aqov Pardo a Case Study in the Making of Traditional Sephardic Äakam

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Pedigree, Erudition and Piety; Involvement and Mobility: the Life Story of Ribi Dawid Ben Ya'aqov Pardo a Case Study in the Making of Traditional Sephardic Äakam PEDIGREE, ERUDITION AND PIETY; INVOLVEMENT AND MOBILITY: THE LIFE STORY OF RIBI DAWID BEN YA'AQOV PARDO A CASE STUDY IN THE MAKING OF TRADITIONAL SEPHARDIC ÄAKAM ELIEZER PAPO Ben-Gurion University of the Neguev BIBLID [0544-408X (2006) 55; 171-189] Resumen: La forja del sabio sefardí Ribi Dawid Ben Ya’aqov Pardo toma como punto de partida los aspectos fundamentales que, tradicionalmente, habían ido configurando, desde un ámbito general, la formación intelectual, moral y social de la figura del rabino; otrosí, desde un punto de vista más singular, se ha señalado cómo en este sabio sefardí han confluido aspectos tan notorios como el abolengo familiar, la vasta formación intelectual y la erudita producción bibliográfica, sin soslayar su permanente disponibilidad e implicación en el seno de las distintas comunidades judías de los Balcanes. Abstract: The forge of the Sephardic Rabbi Ribi Dawid Ben Ya’aqov Pardo takes as a starting point the main aspects that, traditionally, haven been shaping, from a wider approach, the scholar, moral and social background that nourished the rabbi as such. At the same time, from a much more specific point of view, well-rooted aspects as pedigree, erudition and treatises production have being clustering round this Sephardic rabbi together with a permanent involvement and disposition as regards the Jewish communities dwelling in the Balkan countries. Palabras clave: abolengo, erudición y piedad; compromiso y disponibilidad; vida de Ribi Dawid Ben Ya’aqov Pardo. Forja de un sabio sefardí Key words: Pedigree, erudition and piety; involvement and disposition; life story of Ribi Dawid Ben Ya’aqov Pardo. The forge of a Sephardic Rabbi. Throughout Jewish history numerous religious masters and leaders were recruited from the ranks of the common people, solely on the basis of their personal achievements, learning and piety. Still, one is left with the impression that the number of legal authorities, authors and thinkers coming from a rabbinic family background is exceedingly larger. Having in mind the breadth of the obligatory literature and all the difficulties related to accessing and mastering it, the phenomenon does not strike me MEAH, sección Hebreo 55 (2006), 171-189 172 ELIEZER BEN PAPO as surprising. Jewish law is basically a precedent law – therefore the decisions of all previous courts, arbiters and legal experts have the force of law. Consequently, they are considered legally binding and are not easily dismissible by a later court. Anyone aspiring to become a dayyan [rabbinical judge] or a poseq [arbiter of Jewish law] is expected not only to master the Sacred Scripture and the different codex of the Jewish law and practice (such as Mišna, Tosefta, Sifra, Sifre, Talmud Yerušalmi and Talmud Babli, with their classic and accepted commentaries) – but also the infinite volumes of rabbinic responsa of the post-talmudic generations (including hundreds of volumes and thousands of long and elaborated legal decisions) as well as the different medieval and later codifications based on them. Obviously, mastering such a voluminous literature requires, besides the necessary intellectual skills, a tremendous amount of time, numerous books, professional guidance and some financial support. Consequently, it was much easier for the decedents of rabbinic families who were born straight into the world of learning, intellectual endeavor and legal reasoning; who have had access to expensive and rare manuscripts and who, not less significantly, could count on their family financial support to dedicate their lives to the ideal of mastering the Law and becoming its arbiters. This certainly did not mean that the doors of learning were closed to the youngsters from the “lay” families. It was just less likely that a boy from such a background would make a career as a rabbi, unless he was especially gifted. In such a case, the young talent would swiftly be absorbed into the rabbinic elite, first through marriage (while still a student of Rabbinics) and later by becoming a rabbi himself. Learning and erudition were the highest Jewish values at the time. People were brought up with the utmost reverence for the learning and for the learned ones. The total dedication of one’s life to the study of Torah was considered the highest level of existence and of human perfection. The majority that could not dedicate their lives to learning was taught, encouraged and expected to help the few chosen to learn. Promoting the study of Torah was considered one of the most pious deeds. So great is the Talmudic reverence of learning and its contempt for the unlearned that it proscribes the Torah scholars to wed their daughters outside the consecrated circle. The acceptance of this dictum as a norm by the early rabbis and their students contributed tremendously to the evolution of the MEAH, sección Hebreo 55 (2006), 171-189 THE LIFE STORY OF RIBI DAWID BEN YA‘AQOV PARDO 173 rabbinic circle into a defined class – yet one open to absorb and assimilate any gifted individual that would accept its worldview and values.1 However, even though the rabbis in a fact created a family-based ruling class, there are very few rabbinic families that have managed to stay in the center of the stage for so long a period of time as the Pardo family. This family has provided the Sephardic world with rabbis for generations. Its sons served as judges in rabbinic courts, teachers in rabbinic academies, as recognized arbiters of Jewish law in many centers of Sephardic Diaspora – such as: Thessalonica, Amsterdam, Venice, Sarajevo, Belgrade, Ragusa,2 Spalato3 and Jerusalem. Only Rabenu Dawid ben Ya’aqob Pardo, the most prolific author to come forth from this family, served (or at least tried to obtain positions) himself in five out of the eight mentioned cities. Ribi Dawid Pardo was born in the year 5479 [1718/19], in Venice.4 Some say5 that the stronghold of this branch 1. For a better understanding of rabbinic Judaism and of the role by a rabbi in Jewish society at the time the following should be stated: rabbis and their students were, in essence, the only eminently Jewish aristocracy that endured as such in the first centuries upon the destruction of the Second Commonwealth. It was through Ribi Yehuda I (who was appointed by the Romans to rule the province in their name) that the members of this intellectual elite were given public responsibility and authority, becoming finally the ruling class of Roman Palestine. Intermarriage between the prominent rabbinic families contributed to the development of a defined class mentality that has clear joint interests. Interestingly, a similar arrangement would be made in Babylon, the biggest center of Jewish life (for several centuries ninety percent of the world Jewish population lived there), where Jewish secular (ethnarchs – the remnants of the Davidic dynasty, who were recognized as vassal-rulers of the gentile king) and religious (rabbinic) aristocracy were given the power to rule over the Jews in the name of the king. Many times, there were tensions between the ethnarchs and the leading rabbinic figures - as their prerogatives and relations were not defined. Later, the remnants of the Davidic dynasty lost all the gentile- government-given authority and recognition. From that moment on, the Jewish subjects in Christian and Muslim lands were ruled solely by rabbis (who were empowered by the king and earthly rulers). This monopoly will be taken from the hands of the rabbinic class only at the dawn of modernity, when Jews are recognized as full citizens of their respective countries, and their autonomy and personal law is abolished. 2. Today Dubrovnik in Croatia. 3. Today Split in Croatia. 4. In the fashion of the time, when writing to Venice he used to add the words "Wene™iya, ‘ir moladti" [“Venice, my native city”] – comp. Miktam le-Dawid, section Ora˙ Óayyim, resp. 10. 5. Levy, M. 1925. MEAH, sección Hebreo 55 (2006), 171-189 174 ELIEZER BEN PAPO of the family was in Ragusa, and that it was from there that Ribi Ya’aqov Pardo and his wife Yustina,6 Ribi Dawid’s parents, left for Venice. Indeed, Ribi Dawid completes the introduction to his commentary on Mišna, named Šošanim le-Dawid, by expressing his gratitude to all those who have helped the publishing of this work, ending it with these words: And among those that deserve the blessing are also: each and every individual from the Holy Community of Ragusa, may God protect it, as they have also strengthen my hands – and, amongst them, especially my brothers and friends, the merciful souls from my family and my father’s house: lords, erudites and excellent people; sons of his excellency: Óa¬am, our honorable master Ribi Ya’aqob son of honorable Ribi Abraham Pardo, may his memory be a (source of) blessing, the five brothers whose acronym is IŠ YAD. At the end of the introduction to Maśkil le-Dawid, once more the author expresses his gratitude to the members of his family in Ragusa – this time in an even less revealing manner: And to conclude: so much the more should blessed be my kinsmen and my loved ones IŠ YAD who are in the Holy Community of Ragusa, with all those attached to them – may they all be fat and flourishing!7 It is possible that, at the time these lines were written, their somewhat esoteric tone could have been understood as a sign of special intimacy and closeness. In any case, it is hard (if not impossible) for a modern investigator to reach some sound and tenable conclusion concerning the degree of kinship between our author and the five brothers from Ragusa. 6. Usually, very little is known about the female members of rabbinic families: mothers, spouses or daughters.
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