The Old
Yishuv

Yishuv (Hebrew: היישוב הישן, ha-
Yishuv

Yishuv ha-Yashan)
were the Jewish communities of the southern Syrian provinces in the
Ottoman period,[1] up to the onset of Zionist aliyah and the
consolidation of the New
Yishuv

Yishuv by the end of World War I. As opposed
to the later Zionist aliyah and the New Yishuv, which came into being
with the First
Aliyah

Aliyah (of 1882) and was more based on a socialist
and/or secular ideology emphasizing labor and self-sufficiency, the
Old Yishuv, whose members had continuously resided in or had come to
Eretz Yisrael

Eretz Yisrael in the earlier centuries, were largely ultra-orthodox
Jews

Jews dependent on external donations (Halukka) for living.
The Old
Yishuv

Yishuv developed after a period of severe decline in Jewish
communities of the
Southern Levant

Southern Levant during the early Middle Ages, and
was composed of three clusters. The oldest group consisted of the
Ladino-speaking Sephardic Jewish communities in
Galilee

Galilee and the
Judeo-Arabic speaking Musta'arabim who settled in
Eretz Yisrael

Eretz Yisrael in the
Ottoman and late
Mamluk

Mamluk period. A second group was composed of
Ashkenazi

Ashkenazi and Hassidic
Jews

Jews who had emigrated from
Europe
.svg/440px-Europe_orthographic_Caucasus_Urals_boundary_(with_borders).svg.png)
Europe in the 18th
and early 19th centuries. A third wave was constituted by Yishuv
members who arrived in the late 19th century.[2] The Old
Yishuv

Yishuv was
thus generally divided into two independent communities – the
Sephardim

Sephardim (including Musta'arabim), mainly constituting the remains of
Jewish communities of
Galilee

Galilee and the four Jewish holy cities, which
had flourished in the 16th and 17th centuries; and the Ashkenazim,
whose immigration from
Europe
.svg/440px-Europe_orthographic_Caucasus_Urals_boundary_(with_borders).svg.png)
Europe was primarily since the 18th century.[3]
The 'Old Yishuv' term was coined by members of the 'New Yishuv' in the
late 19th century to distinguish themselves from the economically
dependent and generally earlier Jewish communities, who mainly resided
in the four holy cities of Judaism, and unlike the New Yishuv, had not
embraced land ownership and agriculture. Apart from the Old Yishuv
centres in the four holy cities of Judaism, namely Jerusalem, Hebron,
Tiberias

Tiberias and Safed, smaller communities also existed in Jaffa, Haifa,
Peki'in, Acre,
Nablus

Nablus and Shfaram. Petah Tikva, although established
in 1878 by the Old Yishuv, nevertheless was also supported by the
arriving Zionists. Rishon LeZion, the first settlement founded by the
Hovevei Zion in 1882, could be considered the true beginning of the
New Yishuv.
Contents
1 Background
2 History
2.1 Revival
2.2 Rabbi Yehuda he-Hasid
2.3 Hasidim and Perushim
2.4 Ibrahim Pasha's rule
2.5 Restored Ottoman rule
3 Economy
3.1 Halukka
3.2
Etrog

Etrog export
3.3 Agricultural settlement
3.4 Food
4 See also
5 References
6 Bibliography
7 External links
Background[edit]
While a vibrant Jewish center had continued to exist in the Galilee
following the Jewish–Roman wars, its importance was reduced with
increased
Byzantine

Byzantine persecutions and the abolition of the
Sanhedrin

Sanhedrin in
the early 5th century. Jewish communities of the southern Levant under
Byzantine

Byzantine rule fell into a final decline in the early 7th century. and
with the
Jewish revolt against Heraclius

Jewish revolt against Heraclius and Muslim conquest of Syria,
the Jewish population had greatly reduced in numbers. In early Middle
Ages, the Jewish communities of southern
Bilad al-Sham

Bilad al-Sham (Eretz
Yisrael), living under Muslim protection status, were dispersed among
the key cities of the military districts of
Jund Filastin

Jund Filastin and Jund
al-Urdunn, with a number of poor Jewish villages existing in the
Galilee

Galilee and Judea. Despite temporary revival, the Arab Muslim civil
wars of the 8th and 9th centuries drove many non-Muslims out of the
country, with no evidence of mass conversions, except for
Samaritans.[4]
The Crusader period marked the most serious decline, lasting through
the 12th century.
Maimonides

Maimonides traveled from
Spain

Spain to
Morocco

Morocco and Egypt,
and stayed in the Holy Land, probably sometime between 1165 and 1167,
before settling in Egypt.[5] He had then become a personal physician
of Saladin, escorting him throughout his war campaigns against the
Kingdom of Jerusalem. Following the Crusaders' defeat and the conquest
of Jerusalem, he urged
Saladin
.jpg/440px-Portrait_of_Saladin_(before_A.D._1185;_short).jpg)
Saladin to allow the resettlement of the Jews
in the city, and several hundred of the long-existing Jewish community
of
Ashkelon

Ashkelon resettled Jerusalem. Small Jewish communities were also
existent at the time in Gaza and in desolate villages throughout upper
and lower Galilee.[citation needed]
The immigration of a group of 300
Jews

Jews headed by the
Tosafists from
England

England and
France

France in 1211 struggled very hard upon arrival in Eretz
Israel, as they had no financial support and no prospect of making a
living. The vast majority of the settlers were wiped out by the
Crusaders, who arrived in 1219, and the few survivors were allowed to
live only in Acre. Their descendants blended with the original Jewish
residents, called Mustarabim or Maghrebim, but more precisely
Mashriqes (Murishkes).[6]
The
Mamluk

Mamluk period saw an increase in the Jewish population, especially
in the Galilee, but the
Black Death

Black Death epidemics had cut the country's
demographics by at least one-third. In 1260, Rabbi Yechiel of Paris
arrived in Eretz Israel, at the time part of
Mamluk

Mamluk Empire, along with
his son and a large group of followers, settling in Acre.[7][8] There
he established the Talmudic academy Midrash haGadol d'Paris.[9] He is
believed to have died there between 1265 and 1268, and is buried near
Haifa, at Mount Carmel.
Nahmanides

Nahmanides arrived in 1267 and settled in Acre
as well.[citation needed]
In 1488, when Rabbi Ovadiya from
Bertinoro

Bertinoro arrived in the Mamluk
domain of Syria and sent back letters regularly to his father in
Italy, many in the diaspora came to regard living in
Mamluk

Mamluk Syria as
feasible.
History[edit]
Part of a series on the
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Revival[edit]
In 1492 and again in 1498, when the Sephardic
Jews

Jews were expelled from
Spain

Spain and
Portugal

Portugal respectively, some took it as a call from heaven to
migrate to Eretz Yisrael, which later changed hands between Mamluks
and Ottomans.[citation needed] Don
Joseph Nasi

Joseph Nasi succeeded in resettling
Tiberias

Tiberias and
Safed

Safed in 1561 with Sephardic Jews, many of them former
Anusim. By the late 16th century,[citation needed]
Safed

Safed had become a
center of Kabbalah, inhabited by important rabbis and scholars. Among
them were Rabbi Yakov bi Rav, Rabbi Moshe Cordevero, Rabbi Yosef Karo,
and Isaac Luria. At this time there was a small community in Jerusalem
headed by Rabbi
Levi ibn Haviv

Levi ibn Haviv also known as the Mahralbach. Rabbi
Yeshaye Horowitz, the Shelah Hakadosh, arrived in 1620.
Galilee, becoming the most important Jewish center, however, didn't
last. By the early 17th century, the
Ma'an

Ma'an Druzes initiated a power
struggle, which led to a serious instability in Mount Lebanon and the
Galilee, eroding the Jewish communities. Economic shifts also led to
negative demographic movement and the
Galilee

Galilee Jewish population
greatly declined. Finally, in 1660, the cities of
Tiberias

Tiberias and Safed
were laid in ruins by the Druze warlords, and the remaining
Jews

Jews fled
as far as Jerusalem. Though
Jews

Jews resettled
Safed

Safed in 1662, it became a
majorly Muslim center of the Ottoman Sanjak of Safed.
Rabbi Yehuda he-Hasid[edit]
In 1700, a group of over 1,500
Ashkenazi

Ashkenazi
Jews

Jews performed aliyah and
settled in Jerusalem.[10] At that time, the Jewish population of the
Old City was primarily Sephardi: 200
Ashkenazi

Ashkenazi
Jews

Jews versus a Sephardi
community of 1,000. These
Ashkenazi

Ashkenazi immigrants heeded the call of
Rabbi Yehuda he-Hasid, a
Maggid of Shedlitz,
Poland

Poland who went from town
to town advocating a return to
Eretz Yisrael

Eretz Yisrael to redeem its soil.
Almost a third of the group died of hardship and illness during the
long journey. Upon their arrival in the Holy Land, they immediately
went to Jerusalem. Within days, their leader, Rabbi Yehuda he-Hasid,
died. They borrowed money from local Arabs for the construction of a
synagogue but soon ran out of funds and borrowed more money at very
high rates of interest (disputed). In 1720, when they were unable to
repay their debts, Arab creditors broke into the synagogue, set it on
fire, and destroyed their homes. The
Jews

Jews fled the city and over the
next century, any Jew dressed in
Ashkenazi

Ashkenazi garb was a target of
attack. Some of the
Ashkenazi

Ashkenazi
Jews

Jews who remained began to dress like
Sephardi

Sephardi Jews. One known example is Rabbi Abraham Gershon of
Kitov.[citation needed]
Hasidim and Perushim[edit]
In the 18th century, groups of Hasidim and
Perushim
.jpg)
Perushim settled in Eretz
Israel, Ottoman
Southern Syria

Southern Syria at the time. In 1764 Rabbi Nachman of
Horodenka, a disciple and mechutan of the
Baal Shem Tov

Baal Shem Tov settled in
Tiberias. According to "Aliyos to Eretz Yisrael," he was already in
Southern Syria

Southern Syria in 1750.
In 1777, the Hasidic leaders Rabbi
Menachem Mendel of Vitebsk

Menachem Mendel of Vitebsk and
Rabbi Avraham of Kaliski, disciples of the
Maggid of Mezeritch,
settled in the area.
Mitnagdim

Mitnagdim began arriving in 1780. Most of them
settled in
Safed

Safed or Tiberias, but a few established an Ashkenazi
Jewish community in Jerusalem, rebuilding the ruins of the Hurvat
Yehudah He-Hasid (the destroyed synagogue of Judah He-Hasid).
Starting in 1830, about twenty disciples of the Chasam Sofer (Moses
Schreiber) settled in Southern Syria, almost all of them in
Jerusalem.[11]
Ibrahim Pasha's rule[edit]
Further information: Egyptian–Ottoman War (1831–1833)
From 1831 to 1840, Syria fell under the rule of the Egyptian viceroi
Muhammad Ali of
Egypt

Egypt and his son Ibrahim Pasha, who effectively
extended the Egyptian domination to Damascus, driving the Ottomans
north. Throughout the period a series of events greatly disturbed the
demographic composition of the country, being the stage for the 1834
Syrian Peasant revolts and the 1838 Druze Revolt, which caused a great
impact upon the Old Yishuv. The greatest damage in lives and property
was extended upon the Jewish communities of
Safed

Safed and Hebron. In
addition, the
Galilee

Galilee earthquake of 1837 destroyed Safed, killed
thousands of its residents, and contributed to the reconstitution of
Jerusalem

Jerusalem as the main center of the Old Yishuv.
Generally tolerant to the minorities, Ibrahim Pasha promoted the
Jewish and Christian communities of Southern Syria, but overall his
turbulent period of rule is considered probably the worst stage for
the development of the Old Yishuv.
Restored Ottoman rule[edit]
Jewish workers in
Kerem Avraham

Kerem Avraham neighborhood of
Jerusalem

Jerusalem in the
mid-19th century
With the restoration of the Ottoman rule in 1840 with British and
French intervention, the region began experiencing a serious rise in
the population, rising from just 250,000 in 1840 to 600,000 by the end
of the 19th century. Though most of the increase was Muslim, also the
Jewish community gradually rose in numbers.
A number of new Jewish communities were established in the late 19th
century, including Mishkenot Sha'anim, which was built by British
Jewish banker and philanthropist Sir
Moses Montefiore

Moses Montefiore in 1860 as an
almshouse, paid for by the estate of an American Jewish businessman
from New Orleans, Judah Touro;[12] and Petah Tikva, established in
1878.
Economy[edit]
Halukka[edit]
Many of the religious
Jews

Jews that immigrated to the Old
Yishuv

Yishuv at this
time were elderly and immigrated to die in the Holy Land, whereas most
Orthodox
Jews

Jews in the Old
Yishuv

Yishuv had lived for centuries in the four
Holy cities—Safed, Hebron,
Jerusalem

Jerusalem and Tiberias. These devoutly
religious
Jews

Jews were devoted to prayer, and the study of Torah, Talmud,
or Kabbalah, and likewise had no independent source of living. As
those
Jews

Jews fulfilled the Talmudic commandment of God that the Jewish
people must live in the land of
Eretz Yisrael

Eretz Yisrael to incite the coming of
the Messiah, and, in part as they prayed for the welfare of Diaspora
Jewry (
Jews

Jews that live outside of Eretz Israel), as a result, a
worldwide communal support system developed; or the system of Jewish
charity called
Halukka

Halukka (lit. "distribution"). By virtue of a living
Jewish population in Eretz Israel, the religious
Jews

Jews of the Old
Yishuv

Yishuv helped the Diaspora maintain a stronger, deeper connection to
their roots there and enhanced the Diaspora’s general, as well as
Jewish identities. In exchange, the Diaspora provided communities with
financial support which was the economic succor of the residents of
the Old Yishuv.
Jews

Jews in the Diaspora observed Jewish religious
traditions of
Mitzvot (good deeds) and Tzedakah ("charity" or
"justice").
Many of the arrivals were noted Torah scholars whose communities felt
honored to be represented in
Eretz Yisrael

Eretz Yisrael and sent them ma'amodos
(stipends) on a regular basis. The kollel network that was established
many years prior in Jewish communities around the globe, to
financially and charitably take care of one another while under the
civic authority and care of the foreign governments of the countries
in which
Jews

Jews lived, also facilitated the use of halukkah charity and
allowed religious
Jews

Jews to study Torah without having to work for a
living. Money for this purpose was raised in Jewish communities around
the world for distribution among the various kollelim that were
correspondingly established (by country or community of origin) in the
Old Yishuv, especially in Jerusalem. From the thirteenth through the
turn-of-the 20th century, Jewish communities living in the Old Yishuv
dispatched travelling emissaries (shlihim or Meshullahim) to raise
money in the diaspora for sustenance. The funds they raised were known
as Halukah and were collected around the world by these envoys of the
religious community, who subsequently assisted in the transference of
Diaspora funds to
Eretz Yisrael

Eretz Yisrael under the larger umbrella of welfare
and financial aid.
The halukka system, which promoted dependence on charity, was harshly
criticized in later years as being ineffectual. Especially during the
time when
Zionism

Zionism arose in
Europe
.svg/440px-Europe_orthographic_Caucasus_Urals_boundary_(with_borders).svg.png)
Europe (1830s–1880s), and increasing
Jewish ideals towards fostering productivity among the existing Jewish
community of the Old Yishuv, as well as for themselves. This period
saw a shift from traditional forms of charity towards efforts of
"self-help" and productivity.[13]
Etrog

Etrog export[edit]
The export of etrogs cultivated in
Eretz Yisrael

Eretz Yisrael was also a source of
income for the Old Yishuv. This predated the
Hovevei Zion idea of the
return to the land and Jewish farming, prior to which citrons for use
on the
Sukkot

Sukkot holiday were cultivated exclusively by Arab peasants and
then merchandized by the Jews. According to Jacob Saphir,[14] the
etrog business was monopolized by the Sephardic kollel even before
1835. They had contracted with the Arabic growers of
Umm al-Fahm

Umm al-Fahm for
their entire progeny of Balady citron. In the 1840s they were also the
instrumental in the introduction of the
Greek citron

Greek citron which was already
cultivated in Jewish owned farms.[15] In the 1870s the Sephardim
switched to the Greek variety, and the
Ashkenazi

Ashkenazi Salant partners took
over the Balady business. After a little while, controversy erupted
regarding its
Kashrut

Kashrut status.[16] Rabbi Chaim Elozor Wax, president of
Kupat Rabbi Meir Baal HaNes

Kupat Rabbi Meir Baal HaNes
Kollel Polen of Warsaw, was instrumental
in making the Israeli-grown etrogim saleable in
Ashkenazi

Ashkenazi Jewish
communities in Europe. He planted thousands of trees in a donated
orchard near Tiberias, and turned the proceeds over to the Warsaw
Kollel.
Agricultural settlement[edit]
The goals of the
Hovevei Zion were similar to those of the Old Yishuv,
namely returning to Zion and living in holiness in the Holy Land, but
with the additional purpose of farming the land. Towards this end,
tracts of land were purchased from the Turkish government and local
inhabitants. The initiator and leader of
Hovevei Zion was Rabbi Zvi
Hirsh Kalischer of Thorn who published his views and love of Zion in
his work Drishat Zion.[17]
Food[edit]
In the Jewish communities of the Old Yishuv, bread was baked at home.
People would buy flour in bulk or take their own wheat to be milled
into the flour to bake bread in brick or mud ovens. Small commercial
bakeries were set up in the mid-19th century.[18] Wheat flour was used
to make challah and biscuits, ordinary bread and cooking. Because of
its scarcity, bread that had dried was made into a pudding known as
boyos de pan.[19]
Milk was usually reserved for pregnant women or the sick. Almond milk
was often used as a substitute.
Labneh

Labneh or sour milk was sometimes
purchased from Arab peasants.
Sephardim

Sephardim kept soft cheese in tins of
salt water to preserve it.[19]
In the 1870s, meat was rare and eaten on Sabbath and festivals, but
became more available towards the end of the 19th century; however,
chicken remained a luxury item. Meat was primarily beef, but goat and
lamb were eaten, particularly in the spring. Almost every part of the
animal was used.[19]
Fresh fish was a rare and expensive food in Jerusalem, particularly in
the winter. Salted cod was soaked and then prepared for both weekdays
and Sabbath meals.
Sephardim

Sephardim also had a preference for fish called
gratto and for sardines. Another fish that was available was bouri
(grey mullet[disambiguation needed]).[19]
Even until the end of the 19th century, both Ashkenazim and Sephardim
in
Jerusalem

Jerusalem stored large quantities of foodstuffs for the winter. In
Sephardi

Sephardi households, these included rice, flour, lentils, beans,
olives and cheese. Ashkenazim stored wine, spirits, olives, sesame oil
and wheat. At the end of the summer, large quantities of eggs were
packed in slaked lime for the winter. Most Sephardic and Ashkenazi
families would also buy large quantities of grapes to make wine.
Olives were also pickled and
Sephardim

Sephardim pickled eggplants too.[19]
See also[edit]
History of the
Jews

Jews in the Land of Israel
History of Zionism
Palestinian Jews
Mea Shearim
Yemin Moshe
Mishkenot Sha'ananim
Edah HaChareidis
Yehoshua Leib Diskin
Yosef Chaim Sonnenfeld
Jacob Israël de Haan
Monsohn Family of Jerusalem
References[edit]
^ Destruction and Reconstruction - the Jewish Quarter. For the 400
years of Ottoman rule in
Jerusalem

Jerusalem there was a Jewish community living
inside the walls of the Old City. The community, which we call the
“Old Yishuv,” was not a single, cohesive unit. Until the early
19th century the community consisted mainly of Sephardic Jews,
descendants of the exiles from
Spain

Spain with
Ashkenazi

Ashkenazi (Hassidic and
Mitnagdim) and Mizrahi
Jews

Jews in minority representation. Beginning with
the mid-18th century
Ashkenazi

Ashkenazi
Jews

Jews begin to settle in the city, but
not for extended periods. [1]
^ Gudrun Krämer, A History of Palestine: From the Ottoman Conquest to
the Founding of the State of Israel, Princeton University Press, 2008
p.104
^ Abraham P. Bloch, One a day: an anthology of Jewish historical
anniversaries for every day of the year, KTAV Publishing House, 1987,
ISBN 978-0-88125-108-1, M1 Google Print, p. 278.
^ Gil, M. A History of Palestine, 634-1099. P294
^ Herbert Alan Davidson, Moses Maimonides: The Man and His Works,
Oxford University Press, 2005 pp.28-30.
^ A description of the Murishkes is cited in וזה שער השמים
from שאלי שלום ירושלים, whose author participated in
the "Hasid's" Aliyah. Rabbi Shlomo Suzen, from the times of the Beth
Yoseph, was known as a descendent of the Murishkes.[citation needed]
^ Jafi education Archived 2008-10-13 at the Wayback Machine.
^ Lookstein Bionotes
^ Jewish History Archived 2012-02-27 at the Wayback Machine.
^ Some sources claim that only 300 arrived: The Churva, by Dovid
Rossoff
^ Talmidei Chatham Sofer beEretz Hakodesh, Jerusalem, 1945
^ Street People, Helga Dudman,
Jerusalem

Jerusalem Post/Carta, 1982, pp. 21-22
^ Rav Avraham Itzhak HaCohen Kook: Between Rationalism and Mysticism,
Binyamin Ish Shalom
^ HaLevanon 14 no 2 Archived 2007-07-21 at the Wayback Machine. page 4
^ HaLevanon 14 no 14 – page 4 Archived 2007-07-21 at the Wayback
Machine.
^ ibid & Kuntres Pri Etz Hadar (
Jerusalem

Jerusalem תרל"ח) Archived
2008-04-10 at the Wayback Machine.
^ HaLevanon 8 – no 21
^ Gur, Jana, The Book of New Israeli Food: A Culinary Journey,
Schocken (2008) ISBN 0-8052-1224-8 pp. 158–160
^ a b c d e Cooper, John, Eat and Be Satisfied: A Social History of
Jewish Food, New Jersey, Jason Aronson Inc., 1993,
ISBN 0-87668-316-2 pp. 124–128
Bibliography[edit]
Parfitt, Tudor (1987) The
Jews

Jews in Palestine, 1800–1882. Royal
Historical Society studies in history (52). Woodbridge: Published for
the Royal Historical Society by Boydell.
Blau, Moshe, Al Chomothecha Yerushalaim על חומותיך
ירושלים, Hebrew, Bnei Brak (1968)
Rabbi Gedalya, Shaali Shelom Yerushalaim, Hebrew, Berlin (1726)-
memoir of a participant in the
Aliyah

Aliyah of Rabbi Yehuda Hasid
Rossoff, Dovid Where Heaven Touches Earth: Jewish Life in Jerusalem
from Medieval Times to the Present, Guardian Press, Jerusalem, 6th
Ed., (2004) ISBN 0-87306-879-3
Sofer, Yoseph Moshe, Moro DeAroh Yisroel מרא דארעא ישראל,
Hebrew,
Jerusalem

Jerusalem (2003)
Szold, Henrietta, Recent Jewish Progress in Palestine in American
Jewish Year Book (1915–16)
Yehoshua, Yakov, Ha’bayit ve Ha’rechov b’Yerushalayim
Ha’yeshana (Home and Street in Old Jerusalem), Hebrew, Jerusalem,
Rubin Mass (1961)
HaLevanon Vol. 11 no 42, Hebrew, Mainz, 1875
HaLevanon Vol. 11 no 43, Hebrew, Mainz, 1875
External links[edit]
Old
Yishuv

Yishuv Court Museum.
Conflict in Zion, by: Michael Toben, Dr. Dov Goldflam
The Contribution of the Old
Yishuv

Yishuv to the Revival of the Hebrew
Language
The Guardians of the City
Israeli Judaism
Herzog Hospital &