Jewish Heritage
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 Empires 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 17th century, reflecting the decay of the
countrys 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
countrys 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 :
Harran was the abode of prophet Abraham for an extended period of
time (Genesis 11;26.25:10). Abraham is presumed to have received
Gods 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 :
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 (rams 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 antiquitys 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 librarys
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.