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JEWISH HERITAGE
The first Jews are estimated to have settled in
Anatolia in the 6th century B.C., making the Jewish community in Turkey
one of the oldest in the world. Biblical references in Isaiah (66;19 and
Joel (3;4-6) testify to Jewish Presence in Anatolia, pointing to a place
called Sepharad in Obadiah (1;20).In the 3th century B.C., Antiochus
brought 2.000 Jews to Phrygia and Lydia, thriving civilizations in western
Anatolia, and the first Synagogues in Asia minor were built during this
time. Cicero informs us that the monies that Jews from Bergama had
gathered for Bet Hamikdash (Holly Temple) in Jerusalem were confiscated,
confirming in this context the Jewish presence at the time.
St. Paul was born in Tarsus and lived as an influential and well -to- do
Jew until he became an apostle of Jesus Christ. Later, during his many
journeys to preach the gospel, he targeted locations in Anatolia with
large Jewish communities. In the first few centuries A.D. there were rich
Jewish units in Hierapolis (Pamukkale) and Cappadocia (Kapadokya) in
central Anatolia. During the time of Byzantine Empire, most Jewish
communities were settled in western Anatolia and in Istanbul, than
Istanbul called Constantinople. Jews’ rights were significantly restricted
by laws enacted by Byzantine rulers Constantine, Theodosius and Justinian,
and they suffered the most severe blow during the Crusades when
Constantinople was temporarily occupied by the Latin Kingdom and the
Jewish districts were set on fire. Thus, when Mehmet II. Conquered
Constantinople in 1453.the Romaniot (Byzantine) Jewish community hailed
him as a liberator.
Over the next two centuries, the country became a heaven for Jews fleeing
repression and expulsion from various parts of Europe, including Hungary,
France, Spain, Sicily, Salonika and Bavaria. Ottomans greatly encouraged
Jewish immigration, which became a torrent When Spanish and Portuguese
Jews were expelled from their homes by the Spanish Inquisition and fled to
Turkey. These Jews used their international connections and linguistic
skills to develop the Ottoman Empire’s foreign trade. In the liberal
atmosphere of Ottoman rule, Jewish activity flourished and many Jews held
important positions. Istanbul was the home of great rabbis and scholars
and one of the main centers for printing of Hebrew books. The community
began to ebb in the 17’th century, reflecting the decay of the country’s
international position. In the 19th century conditions for Jews to
emigrate. The majority settled in the Americas. At the turn of twentieth
century, about 100.000 Jews lived in Turkey. 46.000 in Istanbul, over
16.000 in Izmir, 5.700 in Edirne, 23.700 in Canakkale, Bursa and
Cappadocia.
Modern Turkey emerged as a secular, democratic republic out of country’s
debacle in World War I. 1992 Jewish community celebrated the 500th
anniversary of arrival of first Sephardim. Today, approximately 25.000
Jews live in Turkey as a Turkish citizen. The Jewish community is
officially recognized by state through its Chief Rabbinate.
HARRAN : was the abode of prophet Abraham for an extended period of
time (Genesis 11;26.25:10). Abraham is presumed to have received God’s
word at about 75 years of age when he was living in Harran. Abraham and
his family began their journey to Canaan (Genesis 12:4). Thus it could be
argued that the ancestors of Jews have been in this area since the
beginning of at least biblical time. If the Garden of Eden ever existed,
it is generally thought to have been situated in the area of Tigris and
Euphrates Rivers whose headwaters rise in Eastern Turkey. Houses in Harran
are built of blocks of stone in Igloo style to avoid direct sun exposure.
each dome covers a separate room, and room mostly have no windows for
purpose of keeping the heat out. The architecture in Harran has remained
the same since the time of Abraham.
SARDIS : was the capital of the Kingdom of Lydia, ruled between 560
and 546 B.C. by the wealthy King Croesus, the first monarch to mint coins.
During the time of the Roman Empire, it became a city of 100.000 with a
large and prosperous Jewish population. The synagogue of Sardis built on
the Sardis Ur Way, most probably after being converted from basilica like
building the Romans gave the Jews as a gift. There is magnificent
gymnasium connected to the synagogue which supports this theory. The
synagogue measures 120 meters in length and 18 meters in width, and dates
back to 3rd century A.D. The original floor mosaics can still be seen
intact today, whereas the marble panes on the walls have been rebuilt
mimicking original materials and craftsmanship. An incised plaque,
depicting a seven branched menorah, a lulav (palm branch), and shofar (ram’s
horn) was found at the base of the shrines. Two pairs of marble lions (replicas)
stand guard. Semicircular benches in the apse behind the table probably
were reserved for the “elders”. Fragments of a stone menorah, or seven
branched lamb stand.
THE HIERAPOLIS NECROPOLIS : The largest roman cemetery in Anatolia, is
spread over one square kilometer. on the various different styles of tombs,
menorahs can be observed next to crosses and scripts in Greek and Latin.
Hierapolis and Laodicea , which were home to large Jewish settlements
during to Roman Empire, became important centers of early Christian
expansion. This area was a thriving commercial community specializing in
textile, and the Jews took an active part in this trade. When the cities
were abandoned in 7th century A.D., the Jewish population also left the
area.
IZMIR (SMYRNA) : In Izmir itself ,a short flight from Istanbul,
several traces remain of community that when the town began is seventieth
century development as a center for Mediterranean commerce, had been one
of the most important Jewish settlements in Ottoman Empire. Of the 16.000
who lived in pleasant seaside city before 1948,only about 2.000 remain.
Though they now reside primarily in the prestigious Alsancak area, where
they have built a new synagogue ,SHAR HASHAMAYIM, the primary sights are
concentrated in around the Bazaar. Apposite Emlak Bank, Shabbetai Tzvi was
born. In the Bazaar is a street now known Havra Street, for the nine
synagogues and many Jewish shops that once dotted the way. Now only two
Synagogues are easily to seen. One of is the SENORA SYNAGOGUE at number
77. At airy sanctuary, whose dominant color is white, though trimmed with
muted turquoise and gold, it boasts a piece of Ottoman arts -a work
featuring flowers in a vase onits left wall- as well as framed prayer
around the walls in the tradition of Ottoman mosques. Its four central
pillars are topped by arches; its torah covers are silk velvet,
embroidered with real gold thread; and its eternal light always burns pure
olive oil. THE SHALOM SYNAGOGUE, almost everything, from the walls to the
benches, is bright turquoise. Cushions covered with bright floral pattern
pad the benches edging the walls and running perpendicular to the ark. The
floor is covered with Turkish carpets, some of which display minaret
motifs. But most striking is the sailing painted, as the ceilings of
wealthy Ottoman homes were, with geometric kilims designs and colors meant
to look like carpets. BETH ISRAEL SYNAGOGUE, and “ASANSOR” or elevator,
the first in Izmir, constructed in 1907 ny Nissim Levy. Levy made his
fortune by charging for the ride from one street to another one on a
higher level, one hundred feet up a cliff side. Ephesus is considered by
many to be antiquity’s best preserved city. Only on tenth has been
excavated so far, and the heavy money says that when it is, synagogue will
be unearthed.
That were Jews here is almost unquestionable since the St. Paul preached
in Ephesus and his first targets were the Jewish congregations. Concrete
evidence exists in a form not yet officially explained. On the main street
of Ephesus stand the remains of library of second century C.E governor
general of a large portion of Asia Minor. At the library’s entry stand
eight columns. And on top step, seventh up from the absolute bottom of the
flight, near the base of the third column from left facing inside is
clearly defined scratching in the stone of a menorah.
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