Jewish Rodos Based on Jewish Sources
(ד) וּבְנֵ֥י יָוָ֖ן אֱלִישָׁ֣ה וְתַרְשִׁ֑ישׁ כִּתִּ֖ים וְדֹדָנִֽים׃ (ה) מֵ֠אֵ֠לֶּה נִפְרְד֞וּ אִיֵּ֤י הַגּוֹיִם֙ בְּאַרְצֹתָ֔ם אִ֖ישׁ לִלְשֹׁנ֑וֹ לְמִשְׁפְּחֹתָ֖ם בְּגוֹיֵהֶֽם׃

(4) The descendants of Javan: Elishah and Tarshish, the Kittim and the Rodanim. (5) From these the maritime nations branched out. [These are the descendants of Japheth] by their lands—each with its language—their clans and their nations.

3. So he [King Herod] set sail from thence to Pamphylia, and falling into a violent storm, he had much ado to escape to Rhodes, with the loss of the ship's burden; and there it was that two of his friends, Sappinas and Ptolemeus, met with him; and as he found that city very much damaged in the war against Cassius, though he were in necessity himself, he neglected not to do it a kindness, but did what he could to recover it to its former state. He also built there a three-decked ship, and set sail thence, with his friends, for Italy, and came to the port of Brundusium; and when he was come from thence to Rome, he first related to Antony what had befallen him in Judea, and how Phasaelus his brother was seized on by the Parthians, and put to death by them, and how Hyrcanus was detained captive by them, and how they had made Antigonus king, who had promised them a sum of money, no less than a thousand talents, with five hundred women, who were to be of the principal families, and of the Jewish stock; and that he had carried off the women by night; and that, by undergoing a great many hardships, he had escaped the hands of his enemies; as also, that his own relations were in danger of being besieged and taken, and that he had sailed through a storm, and contemned all these terrible dangers of it, in order to come, as soon as possible, to him, who was his hope and only succor at this time.

6. When he had given them this charge, he made haste to Rhodes, to meet Caesar; and when he had sailed to that city, he took off his diadem, but remitted nothing else of his usual dignity. And when, upon his meeting him, he desired that he would let him speak to him, he therein exhibited a much more noble specimen of a great soul; for he did not betake himself to supplications, as men usually do upon such occasions, nor offered him any petition, as if he were an offender; but, after an undaunted manner, gave an account of what he had done; for he spake thus to Caesar: That he had the greatest friendship for Antony, and did every thing he could that he might attain the government; that he was not indeed in the army with him, because the Arabians had diverted him; but that he had sent him both money and corn, which was but too little in comparison of what he ought to have done for him; "for if a man owns himself to be another's friend, and knows him to be a benefactor, he is obliged to hazard every thing, to use every faculty of his soul, every member of his body, and all the wealth he hath, for him, in which I confess I have been too deficient. However, I am conscious to myself, that so far I have done right, that I have not deserted him upon his defeat at Actium; nor upon the evident change of his fortune have I transferred my hopes from him to another, but have preserved myself, though not as a valuable fellow soldier, yet certainly as a faithful counselor, to Antony, when I demonstrated to him that the only way that he had to save himself, and not to lose all his authority, was to slay Cleopatra; for when she was once dead, there would be room for him to retain his authority, and rather to bring thee to make a composition with him, than to continue at enmity any longer. None of which advises would he attend to, but preferred his own rash resolution before them, which have happened unprofitably for him, but profitably for thee. Now, therefore, in case thou determinest about me, and my alacrity in serving Antony, according to thy anger at him, I own there is no room for me to deny what I have done, nor will I be ashamed to own, and that publicly too, that I had a great kindness for him. But if thou wilt put him out of the case, and only examine how I behave myself to my benefactors in general, and what sort of friend I am, thou wilt find by experience that we shall do and be the same to thyself, for it is but changing the names, and the firmness of friendship that we shall bear to thee will not be disapproved by thee."

3. But as for his other benefits, it is impossible to reckon them up, those which he bestowed on cities, both in Syria and in Greece, and in all the places he came to in his voyages; for he seems to have conferred, and that after a most plentiful manner, what would minister to many necessities, and the building of public works, and gave them the money that was necessary to such works as wanted it, to support them upon the failure of their other revenues: but what was the greatest and most illustrious of all his works, he erected Apollo's temple at Rhodes, at his own expenses, and gave them a great number of talents of silver for the repair of their fleet. He also built the greatest part of the public edifices for the inhabitants of Nicopolis, at Actium; (6) and for the Antiochinus, the inhabitants of the principal city of Syria, where a broad street cuts through the place lengthways, he built cloisters along it on both sides, and laid the open road with polished stone, and was of very great advantage to the inhabitants. And as to the olympic games, which were in a very low condition, by reason of the failure of their revenues, he recovered their reputation, and appointed revenues for their maintenance, and made that solemn meeting more venerable, as to the sacrifices and other ornaments; and by reason of this vast liberality, he was generally declared in their inscriptions to be one of the perpetual managers of those games.

The places which Ibn Ezra visited in his travels, are occasionally mentioned by him in his works; but the information given in those remarks, however copious and interesting, is of too fragmentary a character to enable us to form a correct idea of his travels, and of the impressions he took with him from each country. We are left in darkness even concerning his route ; we do not know whether it was similar to that chosen about twenty years after by Benjamin of Tudela, namely from Saragossa by way of Catalonia, the South of France, Italy, Greece, the Archipelago, Rhodes, Cyprus and Cilicia to Syria, Palestine, the countries of the Khalif and Persia, and thence by the Indo-Arabian Ocean, the towns of the coast of Yemen, Egypt and Sicily, to Castile, or in the opposite direction, from Spain by way of Egypt and Arabia to India and Persia, thence through Syria, Palestine, Rhodes, Greece, Italy, France to England, and then again by way of France either to Spain or Italy.
וְתֵכֶף כְּשֶׁזָּכָה לְהַשָּׂגָה זוֹ, עֲזָרוֹ ה' יִתְבָּרַךְ וּבָאָה הַסְּפִינָה וְהִגִּיעָה אוֹר לְאַרְבָּעָה עָשָׂר בְּנִיסָן לִכְרָךְ גָּדוֹל שֶׁעוֹמֵד עַל אִי הַיָּם וְשָׁם עִיר גְּדוֹלָה לֵאלקִים 'וּשְָׂהּ רַאדִישׁ' (רוּדוּס), וְהִכִּירוּ שֶׁזֶּה עִיר שֶׁל יִשְׂרָאֵל. וְהָיָה לָהֶם שִׂמְחָה גְּדוֹלָה, כִּי יוּכְלוּ לִקְנוֹת כָּאן מַצּוֹת לְפֶסַח וְאַרְבַּע כּוֹסוֹת.
No sooner had the Rebbe arrived at this conclusion than they sighted land. It was the night before Pesach when they arrived at the island city of Rhodes, a great city unto God. They knew that this city had a thriving Jewish community. Here they would be able to buy matzot for Pesach and wine for the Four Cups.
וְאָז בָּאוּ שְׁנֵיהֶם אֶל הָעִיר, רַבֵּנוּ ז"ל עִם הָאִישׁ הַמְשַׁמֵּשׁ שֶׁלּוֹ הַנַּ"ל. וּבְבוֹאָם אֶל הָעִיר אָמְרוּ הַיִּשְׁמְעֵאלִים שֶׁהֵם מְרַגְּלִים, וְנָפַל פַּחַד גָּדוֹל עַל הַסְּפָרַדִּים בְּעַצְמָם. וְתֵכֶף הֵבִיאוּ לָהֶם מַלְבּוּשִׁים שֶׁלָּהֶם, וְהֻכְרְחוּ לְהַלְבִּישׁ עַצְמָם בְּמַלְבּוּשִׁים שֶׁלָּהֶם כְּמִנְהָגָם. וְהָיָה רַבֵּנוּ בְּצַעַר גָּדוֹל מֵחֲמַת זֶה וְהָאִישׁ הַנַּ"ל שָׂחַק. וְכָעַס עָלָיו רַבֵּנוּ ז"ל וְאָמַר לוֹ: "אֵין אַתָּה יוֹדֵעַ מֵהַקִּטְרוּג שֶׁיֵּשׁ עָלֵינוּ בָּעוֹלָם הָעֶלְיוֹן", וְאָמַר אָז דָּבָר נִפְלָא לְהָאִישׁ הַנַּ"ל, וְאֵינוֹ רוֹצֶה לְגַלּוֹת. וְנִתְקַבֵּל רַבֵּנוּ ז"ל לִפְנֵי הַחֲכָמִים, וְהוּטַב בְּעֵינֵיהֶם מְאֹד וְהֶחֱזִיקוּ אוֹתוֹ לְחִדּוּשׁ גָּדוֹל. וְאַחַר־כָּךְ בָּא רַבֵּנוּ ז"ל, בְּעַצְמוֹ בְּשִׂמְחָה, וְאָמַר: "בָּרוּךְ ה' יִתְבָּרַךְ שֶׁזָּכִינוּ לְהַצָּלָה הַזֹּאת". וְהָיָה שָׁם בְּכָבוֹד גָּדוֹל מְאֹד עַד אַחַר הֶחָג. וְנָתְנוּ אַנְשֵׁי הָעִיר בְּעַצְמָם מִכִּיסָם הַמָאתַיִם טָאלֶער הַנַּ"ל, וְלֹא רָצוּ אַחַר־כָּךְ לַחֲזֹר לְקַבְּלָם מֵרַבֵּנוּ ז"ל שָׁם, אַף־עַל־פִּי שֶׁהָיָה לוֹ מָעוֹת הַרְבֵּה שָׁם. וְאַחַר הֶחָג, שָׂכְרוּ לָהֶם סְפִינָה לִסְטַנְבּוּל. וְנָתְנוּ לָהֶם אִגֶּרֶת – אוּלַי ח"ו יִזְדַּמֵּן לָהֶם עוֹד אֵיזֶה סִבָּה – שֶׁיַּעַמְדוּ בְּעֶזְרָם בְּכָל עִיר וָעִיר. וְהָלְכוּ עִם סְפִינָה זוֹ. וְשָׁם הָיוּ גְּרֶעקִין הַרְבֵּה וְהָיָה בָּהֶם עִפּוּשׁ. וְהֵם לֹא יָדְעוּ, אַךְ רָאוּ שֶׁמֵּתִים עַל הַסְּפִינָה. וּבָרוּךְ ה' שֶׁהָיָה רוּחַ סְעָרָה וְנָשָׂא הַסְּפִינָה בִּמְהִירוּת לִקְהִלַּת־קֹדֶשׁ סְטַנְבּוּל.
The Rebbe and his attendant were brought to the city. As they walked through the streets, some Turks remarked that they looked like spies. The members of the community were highly alarmed. They immediately brought their guests their style of clothing and had them dress like the other Jews of Rhodes. The Rebbe's attendant took it as a joke, but the Rebbe was very troubled. He told his attendant, “Don’t you know that a great complaint is being directed against us on high?” He then told his attendant some wondrous secrets, but the latter would never reveal them. The Rebbe was received by the local rabbis and impressed them as being a very unique person. His mood became very joyful and he said, “Thank God, we were worthy of being rescued this way!” They stayed in Rhodes until after Pesach, and the Rebbe was treated with great honor. The community paid the two hundred thaler ransom out of their own pockets, and even though the Rebbe had sufficient funds, they would not let him repay them. After the festival, the community booked them passage on a ship to Istanbul. It also provided them with a letter asking all communities along the way to help them if necessary. Many Greeks were on their ship, and a plague broke out among them at sea. The Rebbe and his attendant did not know the cause, but they saw people dying all around them. But God was with them, and a strong wind carried the ship rapidly to Istanbul. The high waves and great speed distressed them, but the fact that the ship traveled so quickly saved their lives.