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The History of Turkish Jews

By Naim Guleryuz

F or ew or d A H isto ry Predat ing 1 492 A Haven fo r Sephard ic Jews The Li f e o f Ot tom an Jew s Equa l i t y and a n ew Repub l i c Turk ish Jews Today Educat ion Langu age and Soc ia l Li fe The Qu incentenn ia l Foundat ion " 500. Y i l Vak f i "

For ewor d

On the midnight of August 2nd 1492, when Colombus embarked on what wouldbecome his most famous expedition to the New World, his fleet departed from the

relatively unknown seaport of Palos because the shipping lanes of Cadiz and Seville

were clogged with Sephardic Jews expelled from Spain by the Edict of QueenIsabella and King Ferdinand of Spain.

The Jews forced either to convert to Christianism or to "leave" the country undermenace "they dare not r eturn... not so much as to t ake a step on them not tr epass

upon them in any manner whatsoever" left their land, their property, their

belongings all that was theirs and familiar to them rather than abadon their beliefs,their traditions, their heritage.


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In the faraway Ottoman Empire, one ruler extended an immediate welcome to thepersecuted Jews of Spain, the Sepharadim. He was the Su l t an Bayaz id I I .

As we approach 1992, the Discovery year for all those connected to the American

continents North, Central and South world Jewry is concerned with commemoratingnot only the expulsion, but also seven centuries of the Jewish life in Spain,

flourishing under Moslem rule, and the 500th anniversary of the official welcomeextended by the Ottoman Empire in 1492.

This humanitarianism is consistent with the beneficence and goodwill traditionally

displayed by the Turkish government and people towards those of different creeds,cultures and backgrounds. Indeed, Turkey could serve as a model to be emulated

by any nation which finds refugees from any of the four corners of the worldstanding at its doors.

In 1992, Turkish Jewry will celebrate not only the anniversary of this gracious

welcome, but also the remarkable spirit of tolerance and acceptance which hascharacterized the whole Jewish experience in Turkey. The events being planned,

symposiums, conferences, concerts, exhibitions, films and books, restoration of

ancient Synagogues etc will commemorate the longevity and prosperity of theJewish community. As a whole, the celebration aims to demonstrate the richness

and security of life Jews have found in the Ottoman Empire and the TurkishRepublic over these morethanfive centuries, and show that indeed it is not

impossible for people of different creeds to live together peacefully under one flag.

A H is to r y Pr eda t i ng 1 492

The history of the Jews in Anatolia started many centuries before the migration ofSephardic Jews. Remnants of Jewish settlement from the 4th century B.C. have been

uncovered in the Aegean region. The historian Josephus Flavius relates that Aristotle

"met Jewish people with whom he had an exchange of views during his trip across Asia

Minor."


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Ancient synagogue ruins have been found in Sardis, near Izmir, dating from 220 B.C. and

traces of other Jewish settlements have been discovered near Bursa, in the southeast and

along the Aegean, Mediterranean and Black Sea coasts. A bronze column found inAnkara confirms the rights the Emperor Augustus accorded the Jews of Asia Minor.

Jewish comunities in Anatolia flourished and continued to prosper through the Turkishconquest. When the Ottomans captured Bursa in 1324 and made it their capital, theyfound a Jewish community oppressed under Byzantine rule. The Jews welcomed the

Ottomans as saviors. Sultan Orhan gave them permission to build the Etz ha-Hayyim(Tree of Life) synagogue which remained in service until 50 years ago.

Early in the 14th century, when the Ottomans had established their capital at Edirne, Jewsfrom Europe, including Karaites, migrated there. (1) Similarly, Jews expelled from

Hungary in 1376, from France by Charles VI in September 1394, and from Sicily early in

the 15th century found refuge in the Ottoman Empire. In the 1420s, Jews from Salonikathen under Venetian control fled to Edirne. (2)

Ottoman rule was much kinder than Byzantine rule had been. In fact, from the early 15th

century on, the Ottomans actively encouraged Jewish immigration. A letter sent by RabbiYitzhak Sarfati (from Edirne) to Jewish communities in Europe in the first part of the

century "invited his coreligionists to lease the torments they were enduring inChristiandom and to seek safety and prosperity in Turkey". (3)When Mehmet II "the Conqueror" took Constantinople in 1453, he encountered an

oppressed Romaniot (Byzantine) Jewish community which welcomed him with

enthousiasm. Sultan Mehmet II issued a proclamation to all Jews "... to ascend the site of

the Imperial Throne, to dwell in the best of the land, each beneath his Dine and his fig

tree, with silver and with gold, with wealth and with cattle...". (4)

In 1470, Jews expelled from Bavaria by Ludvig X found refuge in the Ottoman Empire.

(5)

(1)Mark Alan Epstein, "The Ottoman Jewish Communuties and their role in the 15thand 16th centuries"(2) Joseph Nehama, "Histoire des Israelites de Salonique"

(3) Bernard Lewis, "The Jews of Islam"

(4) Encyclopedia Judaica, Volume 16 page 1532

(5) Avram Galante, "Histoire des Juifs d'lstanbul", Volume 2
http://letter.htm/http://letter.htm/http://letter.htm/http://letter.htm/


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A Haven fo r Sephard ic Jew s

Sultan Bayazid II's offer of refuge gave new hope to the persecuted Sephardim. In

1492, the Sultan ordered the governors of the provinces of the Ottoman Empire

"not to refuse the Jews entry or cause them difficulties, but to receive them

cordially";. (6) According to Bernard Lewis, "the Jews were not just permitted tosettle in the Ottoman lands, but were encouranged, assisted and sometimes even

compelled".

Immanual Aboab attributes to Bayazid II the famous remark that "the Catholic

monarch Ferdinand was wrongly considered as wise, since he impoverished Spainby t he expulsion of th e Jews, and enriched Turkey". (7)

The arrival of the Sephardis altered the structure of the community and the originalgroup of Romaniote Jews was totally absorbed.

Over the centuries an increasing number of European Jews, escaping persecution intheir native countries, settled in the Ottoman Empire. In 1537 the Jews expelled

from Apulia (Italy) after the city fell under Papal control, in 1542 those expelled

from Bohemia by King Ferdinand found a safe haven in the Ottoman Empire.(8) InMarch of 1556, Sultan Suleyman "the Magnificent" wrote a letter to Pope Paul IV

asking for the immediate release of the Ancona Marranos, which he declared to beOttoman citizens. The Pope had no other alternative than to release them, the

Ottoman Empire being the "Super Power" of those days.

By 1477, Jewish households in Istanbul numbered 1647 or 11% of the total. Half a

century later, 8070 Jewish houses were listed in the city.

(6) Abraham Danon, in the Review Yossef Daath No. 4

(7) Immanual Aboab, "A Consolacam as Tribulacoes de Israel, III Israel"(8) H. Graetz, "History of the Jews"


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The Li fe o f Ot t om an Jew s

For 300 years following the expulsion, the prosperity and creativity of the Ottoman

Jews rivaled that of the Golden Age of Spain. Four Turkish cities: Istanbul, Izmir,

Safed and Salonica became the centers of Sephardic Jewry.

Most of the court physicians were Jews: Hakim Yakoub, Josephand Moshe Hamon, Daniel Fonseca, Gabriel Buenauentura to

name only very few ones.

SEPHARAD

O

What does it mean?Sepharad is the

Hebrew name ofSpain...

ne of the most significant innovations that Jews brought tothe Ottoman Empire was the printing press. In 1493, only one

year after their expulsion from Spain, David & Samuel ibn

Nahmias established the first Hebrew printing press in Istanbul.

Ottoman diplomacy was often carried out by Jews. Joseph

Nasi, appointed the Duke of Naxos, was the former PortugueseMarrano Joao Miques. Another Portuguese Marrano, Aluaro

s, was named Duke of Mytylene in return of hisdiplomatic services to the Sultan. Salamon ben Nathan

zi arranged the first diplomatic ties with the BritishEmpire. Jewish women such as Dona Gracia Mendes Nasi "La

Seniora" and Esther Kyra exercised considerable influence inthe Court.

Mande

Eskena

But it's a little knownfact that the word

Sepharad is found inthe Holy Scriptures(Obadiah 1:20) appliedto a region aroundSardis, where Jewish

exiles were deportedafter the capture of

Jerusalem byNebuchadnezzar.This name was laterapplied to Spain.Are called Sepharadim

the Jews expelled fromSpain in 1492 and laterfrom Portugal in 1496.


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In the free air of the Ottoman Empire, Jewish litterature flourished. Joseph Caro

compiled the Shulhan Arouh. Shlomo haLevi Alkabes composed the Lekhah Dodi a

hymn which welcomes the Sabbath according to both Sephardic and Ashkenaziritual. Jacob Culi began to write the famous MeAm Loez. Rabbi Abraham ben Isaac

Assa became known as the father of JudeoSpanish literature.

On October 27,1840 Sultan Abdulmecid issued his famous ferman concerning the"Blood Libel Accusation" saying: "... and for the love we bear to our subjects, wecannot permit the Jewish nation, whose innocence for the crime alleged against

them is evident, to be worried and tormented as a consequence of accusationswhich have not the least foundation in t ruth... ".

Under Ottoman tradition, each nonMoslem religious community was responsible for

its own institutions, including schools. In the early 19th century, Abraham deCamondo established a modern school, "La Escola", causing a serious conflict

between conservative and secular rabbis which was only settled by the intervention

of Sultan Abdulaziz in 1864. The same year the Takkanot haKehilla (By-laws of theJewish Community) was published, defining the structure of the Jewish community.

An important event in the life of Ottoman Jews in the 17th century was the schismled by Sabetay Sevi, the pseudo Messiah who lived in Izmir and later adopted Islam

with his followers.

Equa l i t y and a new Repub l i c

Efforts at reform of the Ottoman Empire led to the prodamation of the HattiHumayun in 1856, which made all Ottoman citizens, Moslem and nonMoslem alike,

equal under the law. As a result, leadership of the community began to shift awayfrom the religious figure to secular forces.

World War I brought to an end the glory of the Ottoman Empire. In its place rose

the young Turkish Republic. Mustafa Kemal Ataturk was elected president, theCaliphate was abolished and a secular constitution was adopted.

Recognized in 1923 by the Treaty of Lausanne as a fully independent state withinits presentday borders, Turkey accorded minority rights to the three principal

nonMoslem religious minorities and permitted them to carry on with their own

schools, social institutions and funds. In 1926, on the eve of Turkey's adoption ofthe Swiss Civil Code, the Jewish Community renounced its minority status on

personal rights.


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Retired Consul-General Selahattin Ulkumen salutes in memoriam at award

ceremony at Yad Vashem 28th Jume 1990

(7) Immanual Aboab, "A Consolacam as Tribulacoes de Israel, III Israel"

Tur k ish Jew s Today

The present size of Jewish Community is estimated at around 26.000. The vast

majority live in Istanbul, with a community of about 2.500 in Izmir and othersmaller groups located in Adana, Ankara, Bursa, Canakkale, Iskenderun, Kirklarelietc. Sephardis make up 96% of the Community, with Ashkenazis accounting for the

rest. There are about 100 Karaites, an independent group who does not accept the

authority of the Chief Rabbi.


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Turkish Jews are legally

represented, as they have been for many centuries, by the Hahambasi, the ChiefRabbi. Rav David Asseo, Chief Rabbi since elected in 1961, is assisted by a religious

Council made up of a Rosh Bet Din and three Hahamim. Thirtyfive Lay Counsellorslook after the secular affairs of the Community and an Executive Commitee of

fourteen, the president of which must be elected from among the Lay Counselors,

runs the daily affairs.

Lef t : Turkish Crescent & Star on the top of the Ehal "La Sinyora" Synagogue(Izmir). Righ t : Ankara Synagogue


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"Menorah" with Crescent & Star (Izmir

Lef t : "Rimonim" with Crescent & Star (Izmir - Istanbul). Righ t : House bearing

both "Magen David" and Moslem "Mashallah" (Galata - Istanbul)

Synagogues are classified as religious foundations (Vakifs). There are 16

synagogues in use in Istanbul today. Three are in service in holiday ressorts, during

summer only. Some of them are very old, especially Ahrida Synagogue in the Balatarea, which dates from middle15th century. The 15th and 16th century Haskoy and

Kuzguncuk cemeteries in Istanbul are still in use today


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Edu cat ion Lang uage an d Socia l L i fe

Most Jewish children attend state schools or private Turkish or foreign languageschools, and many are enrolled in the universities. Additionally, the Community

maintains a primary school for 300 pupils and a secondary school for 250 studentsin Istanbul, and an elementary school for 140 children in Izmir. Turkish is the

language of instruction, and Hebrew is taught 35 hours a week.

While younger Jews speak Turkish as their native language, the older generation ismore at home speaking in French or JudeoSpanish (Ladino). A conscious effort is

spent to preserve the heritage of JudeoSpanish.

For long years Turkish Jews have had their own press. La Buena Esperansa and La

Puerta dew Oriente started in Izmir in 1843 and Or Israel started to be published inIstanbul ten years later. Now one newspaper survives: SALOM (Shalom), an

eightpage weekly with seven pages written in Turkish and one in JudeoSpanish.


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A Community Calendar (Halila) is published by the Chief Rabbinate every year and

distributed free of charge to all those who have paid their dues (Kisba) to the

welfare bodies. The Community cannot levy taxes, but can request donations.

Two Jewish hospitals the 98 bed Or haHayim in Istanbul and the 22 bed Karatas

Hospital in Izmir serve the Community. Both cities have homes for the aged

(Moshav Zekinim) and several welfare associations to assist the poor, the sick, theneedy children and orphans.

Social clubs containing librairies, cultural and sports facilities, discotheques giveyoung people the chance to meet.

The Jewish Community is of course a very small group in Turkey today, considering

that the total population which is 99% Moslem exceeds 57 million. But in spite oftheir number the Jews have distinguished themselves. There are several ewish

professors teaching at the universities of Istanbul and Ankara, and many TurkishJews are prominent in business, industry and the liberal professions

The Qu in cen t enn ia l Foun da t ion " 50 0 . Yi l Vak f i

1992 marks the five hundreth anniversary of this most gracious welcome of

Sephardim to Turkish lands. Turkish Jews felt it was both fitting and proper tolaunch an extensive celebration in Turkey, in the United States and in Europe.

Jewish history is full of sad events which are marked by commemorations and

memorial services. But now there was a major event to celebrate. To celebrateboth the 500th anniversary of the welcoming of the Sephardic Jews to the Ottoman

Empire and the five centuries of continous and peaceful life in Turkey.

The Quincentennial Foundation was established in 1989 by a group of 113 Turkish

citizens, Jews and Moslems alike. Founded and headquarted in Istanbul the

Quincentennial Foundation is planning a threeyear (1990 - 1992) cultural andacademic program both within Turkey and abroad mainly in the U.S, Canada and

Mexico on the American continent; France, United Kingdom and Italy in Europe.

The Foundation embarked on a very ambitious program as befits the greatness of

the occasion. What Turkish Jews lack in numbers they make up in enthousiasm and

commitment. And they toward their vision with great excitment.

This program has been designed to bring the diverse and rich legacy of TurkishJewry to a greater audience


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