he history of the Ottoman Empire began in the Balkans in the late medieval era. The empire was in existence from 1517 to 1917. The Ottoman Empire was in existence for nearly 600 years. At one point in history, the Ottoman Empire had the largest population of Jews in the world. Specifically, during the 19th century, Jews could live within the empire without fear of persecution. However, this was not the case in most of Europe at the time. The main language of the Jews living in the Ottoman Empire was Judeo-Spanish, also known as "Djudezmo", "Djudio", or "Djidio"[1]. The empire stretched over three continents, into current-day countries such as Turkey, Hungary. Croatia, Israel, Lebanon, Syria, Bulgaria, Greece, Romania, Hungary, North Macedonia, Albania, Kosovo, Serbia, Armenia, Libya, Algeria, Tunisia, Egypt, Iraq and sections of the Arabian Peninsula.
Jewish Arrival in the Ottoman Empire
See also the Balkan War, the Ottoman-Safavid Warand Catholicism.
Jewish arrival in the Ottoman Empire began when Mehmed II, also known as Mehmed the "Conqueror" - extended an invitation in 1453 to Jewish people in the Diaspora. While this was one factor in bringing Jews to the Ottoman Empire, other historical events also played a key part in the migration of Jews to the Ottoman Empire. Examples of these events include:
- The Alhambra Decree:[2] This decree gave the Jews living in Spain at the time until the end of July 1492 to leave Spain or convert to Catholicism.
- The Surgun: This was a forced expulsion and relocation of large communities of people. It was carried out in 1605 during the Ottoman-Safavid War. This didn't apply only to Jews but rather to anyone living within the borders of the Ottoman Empire. The surgun had several different intended effects, which included the increased presence of the Ottoman Empire in areas not firmly established and as a form of punishment or exile. Additionally, as recently as the early 20th century, it was used as a form of population exchange; such as the Balkan population exchange and the 1923 population exchange between Greece and the newly formed Republic of Turkey and Greece.
Jewish restrictions within the Ottoman Empire
- Certain rulers under the Ottoman Empire were strict in their tolerance of Jews and their practices. Two classic examples of stringent rulership are Mehmed IV (1648-1687), also known as Mehmed the “Hunter”. Another infamous name among non-Muslims of the time was Sultan Muhammad Ibn Farouk (1621-1626) of Jerusalem [3]. Ibn Farouk would walk extra miles in Jerusalem, not just to torture and abuse Jews but also Christians. He ruled over Jerusalem from 1621 to 1626. At one point, there was a joint effort between Jews, Christians, and even Muslims to report Ibn Farouk's radical and abusive behavior; this was done in the form of messengers sent to the ruler of Damascus.
- Mehmed IV was the longest-reigning emperor of the Ottoman Empire and gained the nickname “ Hunter” due to his passion for hunting[4].
- In contrast, the reigns of Selim I (1470-1520) and Sultan Bayezid II (1447-1512) were far more tolerant of the Jewish people. Selim I, for example, was known as Other leaders friendly to Jews during the times of the Ottoman Empire were Grand Vizier Rustam (1505-1561) and Sina Pasha (1506-1596); both of whom promoted the cause of Jewish merchants. During the late 19th century, there more restrictions that Jews had to maneuver under the Ottoman Empire. These included:
- The wearing of red hats to mark one as Jewish. This was brought down from an imperial edict dating back to around 1580. Many clothing regulations for non-Muslims started during the reign of Mehmed II. For example, Jews had to wear red hats and black shoes while Christians had to wear black hats and black shoes.[5]
- Restrictions on building large temples and/or houses.
Notable Jewish leaders under Ottoman rule
See also Trinitarian, Donme, Nissim de Camondo, Crimean War, Count
- Sabbatai Tzvi (1626-1676). Also known as the False Messiah, was a mystic and ordained Rabbi from Smyrna ( currently Izmir, Turkey). He was given this title since he announced he was the expected messianic redeemer a revelation done in 1648 while a Rabbi in Smyrna. One of his followers who brought his teachings back home was Jacob Frank. Frank made the trip from Ukraine to the Ottoman Empire with the intention of trading as a merchant. Upon his return to Ukraine, however, he brought with him a plethora of Sabbatai's teachings. He ended up converting to Islam in 1666[6].
Sabbatai Tzvi created a following and ultimately a half Sabbatean half crypto Jewish group called the Dönme. Stemming from the Turkish word dön or "to turn" or " to convert", it has a literal translation of apostate[7].
- Grand Rabbi Moise Capsali (1420-1495). Born in Crete, Greece, he was educated and went on to play a critical role in Ottoman history; both Jewish and non-Jewish. He came from a well-known Jewish family and went on to learn Torah at several esteemed Yeshivas in Germany. While active in the Ottoman Empire, he prohibited Jews from wearing special Sabbath head coverings. This was a significant change, since certain head coverings were a longstanding tradition among Spanish Jewry. However, it was not a tradition followed by Jews living in Constantinople[8]. Some roles he took on during his life include, but are not limited to:
- Serving in the Jewish court of law; also known as a Beit Din.
- Implementing a tax Jews had to pay to the Sultan.
- Securing a seat in the Ottoman imperial council.
- Fundraising for Pidyon Shvuyim following the Jewish expulsion from Spain.
- Mendes- Nasi family - Originally from Spain, the family fled Spain during the Spanish Inquisition. They were Marranosand eventually changed their surname to Mendez for this reason. The family was probably the wealthiest and most trusted Jewish merchants in the mid-16th-century Ottoman Empire. While they were involved in, and successful in several different business ventures, one key area was tax farming. Through this, monumental contributions to the development and prosperity of the Ottoman Empire, were made: mainly in Ottoman controlled ports. One example is the sophisticated trade methods and modes of transportation used while conducting business: they owned trading ships that cris-crossed between Lisbon, Portugal and Antwerp, Beligum[9]. A central figure in turning the family business into a world renown fortune was Don Joseph Nasi( 1505-1579)[10].
- Count Abraham Solomon Camondo (1781-1873) - Born in Spain, Abraham and his family fled during the Spanish Inquisition. His family went on to become one of the wealthiest and most influential families living in the Ottoman Empire; ultimately earning the nickname "Rothschild's of the East". One major contribution they made was providing financial backing to the Ottoman Empire during the Crimean War (1853-1856). Finally, he ultimately became deeply involved in the Italian and Austrian governments as a financial advisor. Both government's bestowed on him titles of nobility[11].
- Nicolas de Nicolay (1517-1583). He was a soldier, artist, and geographer; his first appearance in the Ottoman Empire dates back to 1567 as a representative of Henry II of France. When he came to the Ottoman Empire, he appeared before Suleiman the Magnificent to try and rekindle an old ally. Some of his more famous work includes depictions of Jewish, Christian and Muslim dress in the Ottoman Empire. He did several drawings while living within the confines of the Ottoman empire. Many depicted the style of clothing worn at the time. Finally, while it's never been verified, it's said that he was spying on Suleiman the Magnificent and the places he traveled for Henry II[12] . While supposedly doing so, he was also a key figure in rescuing Mary, Queen of Scots[13].
Explore more about Jewish emigration to the Ottoman Empire
References
- ↑ Bunis, David. JUDEZMO: THE JEWISH LANGUAGE OF THE OTTOMAN SEPHARDIM. European Judaism: A Journal for the New Europe. Vol. 44, No. 1, The State of Ladino Studies II (Spring 2011), pp. 22-35
- ↑ The History of Antisemitism: The Alhambra Decree. Museum of Jewish Heritage
- ↑ Like Father, Like Son: The Ottoman Governor Who Tortured the Jews of Jerusalem. Haaretz
- ↑ Mehmet IV. The Ottomans
- ↑ Mansel, Philip. Constantinople. City of the World's Desire 1453-1924. Washington Post
- ↑ Who Was Shabbetai Zevi? My Jewish Learning
- ↑ Dönme. Encyclopedia Britannica
- ↑ Shmuelevitz, Aryeh. Capsali as a Source for Ottoman History, 1450-1523. International Journal of Middle East Studies Vol. 9, No. 3 (Oct., 1978), pp. 339-344
- ↑ Doña Gracia Nasi: a 16th Century Religious Zionist. World Mizrachi
- ↑ Öncü, Edip. The ‘Unholy’ Alliance: Jews, Turks, and Ottomans During the 15th and 16th Centuries. KTÜEFAD, 1 (2021), 1-15.
- ↑ Abraham Salomon de Camondo at Geni
- ↑ Brafman, David. Facing East: The Western View of Islam in Nicolas de Nicolay's "Travels in Turkey". January 2009Getty Research Journal 1(1):153-160
- ↑ Keller, Marcus. Nicolas de Nicolay's "Navigations" and the Domestic Politics of Travel Writing. L'Esprit Créateur. Vol. 48, No. 1, Encounters with Alterity in Early Modern French Travel Literature (Spring 2008), pp. 18-31