When Adam and Eve lived in the Garden of Eden, God revealed to them the basic structure of the original language. Many Bible verses contain hidden or confirming messages buried within the text that are revealed when overlaid or analyzed with what I call the Hebrew Alphabet Number System.
After the destruction of the First Temple in ancient Israel, the Hebrew language was no longer used.
The original Hebrew alphabet contained foundational knowledge from God that men could never discover. Similarly, the Hebrew Alphabet Number System combines numbers and symbols to explain the universe, the earth, and our existence.
According to ancient Hebrew law, a person had to be twenty (20) years old to become an adult citizen who was fully accountable to the law. The curtain in the Jewish temple, which separated the people from God, was thirty cubits long. When applied to days, months, or years, the number forty (40) does not necessary mean an actual measurable amount of time. In Moses' time, the people of Israel were told to make a bronze snake and lift it up on a pole. The Torah required Israel to celebrate a special year-long holiday every fifty years called the Jubilee. On the fiftieth day after the Lord's resurrection, Christians celebrate the holiday of Pentecost commemorating the outpouring of the Holy Spirit. It seemed a paradox that God would tell the first couple to be fruitful and populate the earth, yet forbid them to eat the fruit that would give them the knowledge they needed for survival.
At the moment man took that first step of disobedience, he began a journey away from the Lord. After the encounter with the serpent, Adam's eyes were opened and he saw that he was naked. In the Garden God resided with Adam and Eve in a separated environment, fenced in from the processes of life and death on this earth. Man was designed to live forever, but because of sin, he must take a detour, much like the Israelites when they wandered through the desert between Egypt and the Promised Land. It is just as impossible for sinful man to go through to the other side (heaven) as for a camel to go through the eye of a needle.
Abraham was promised a son when he was one hundred (100) years of age, and his wife Sarah was eighty years old.
The number 100 can be expressed in the Hebrew system as one (1) in three dimensions or domains. All the senses (taste, smell, touch, and even sound) are involved in eating or to judge if the food is palatable.
To decide whether the proper meaning of a number in a particular instance can be determined by adding or multiplying other component numbers, we must examine the biblical contexts and compare several Bible verses that use that number. A thorough study of the Hebrew Alphabet Number System reveals that God has imbedded his complete plan for humankind in it. We could continue through the whole alphabet and still not fully capture the meaning of God. You may download any booklet, chapter or article that we have written for free and hand them out to anyone you think might find them of interest.
GREEK ARMENIAN JEWISH MUSLIM QUAERTERS TOUR IN ISTANBUL,Les Arts Turcs team's professional guides that speaks French, Italian, Portugues and Spanish, English makes special tours of Greek, Armenian and Jewish quarters of Istanbul.
This will be a 4-5 hours of Walking & Photography tour starting from your hotel; meeting with our guide exploring the old town of Istanbul " Off the Beaten Path " and non touristic part of the city.
Aquaduct of Valens : The Valens Aqueduct stands in Istanbul, in the quarter of Fatih, and spans the valley between the hills which are today occupied by Istanbul University and the Fatih Mosque.
Balat is known as a Jewish quarter--with a small Armenian population-- dating back to the Byzantine period. Pierre Loti Hill by cable-lift where you can catch the beautiful view of Istanbul.When you reach beautiful Pierre Loti Hill, you will have a rest time to drink with the nice view of Golden Horn. Eyup Sultan Mosque is one of the holy places in Istanbul,site of the Eyup Sultan Mosque where Ayoub al-Ansari (Eyup Sultan),the standard-bearer to the prophet Mohammed ,is buried. Idea : This tour gives the story and lifes of Turkish Greek, Jewish, Armenian and Muslim communities in today's Istanbul. The Life of Ottoman Jews For 300 years following the expulsion, the prosperity and creativity of the Ottoman Jews rivalled that of the Golden Age of Spain. Ottoman diplomacy was often carried out by Jews. Joseph Nasi, appointed the Duke of Naxos, was the former Portuguese Marrano Joao Miques. Turkish Jews are legally represented, as they have been for many centuries, by the Hahambasi, the Chief Rabbi. 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. Social clubs containing libraries, cultural and sports facilities, discotheques give young people the chance to meet. Jewish communities in Anatolia flourished and continued to prosper through the Turkish conquest. Les Arts Turcs team's professional guides that speaks French, Italian, Portugues and Spanish, English makes special tours of Greek, Armenian and Jewish quarters of Istanbul. Aquaduct of Valens : The Valens Aqueduct stands in Istanbul, in the quarter of Fatih, and spans the valley between the hills which are today occupied by Istanbul University and the Fatih Mosque. Balat is known as a Jewish quarter--with a small Armenian population-- dating back to the Byzantine period. Pierre Loti Hill by cable-lift where you can catch the beautiful view of Istanbul.When you reach beautiful Pierre Loti Hill, you will have a rest time to drink with the nice view of Golden Horn. Eyup Sultan Mosque is one of the holy places in Istanbul,site of the Eyup Sultan Mosque where Ayoub al-Ansari (Eyup Sultan),the standard-bearer to the prophet Mohammed ,is buried. Idea : This tour gives the story and lifes of Turkish Greek, Jewish, Armenian and Muslim communities in today's Istanbul. In 1992, the Discovery year for all those connected to the American continents - North, Central and South - world Jewry was concerned with commemorating not only the expulsion, but also seven centuries of the Jewish life in Spain, flourishing under Muslim rule, and the 500th anniversary of the official welcome extended by the Ottoman Empire in 1492. This humanitarianism demonstrated at that time, was consistent with the beneficence and goodwill traditionally displayed by the Turkish government and people towards those of different creeds, cultures and backgrunds.
A History Predating 1492 The history of the Jews in Anatolia started many centuries before the migration of Sephardic Jews. When Mehmet II "the Conqueror" took Constantinople in 1453, he encountered an oppressed Romaniot (Byzantine) Jewish community which welcomed him with enthusiasm.
A Haven for Sephardic Jews Sultan Bayazid II's offer of refuge gave new hope to the persecuted Sephardim. The arrival of the Sephardim altered the structure of the community and the original group of Romaniote Jews was totally absorbed. Over the centuries an increasing number of European Jews, escaping persecution in their native countries, settled in the Ottoman Empire. Under Ottoman tradition, each non-Muslim religious community was responsible for its own institutions, including schools. Recognized in 1923 by the Treaty of Lausanne as a fully independent state within its present day borders, Turkey accorded minority rights to the three principal non-Muslim religious minorities and permitted them to carry on with their own schools, social institutions and funds. The Jewish Community is of course a very small group in Turkey today, considering that the total population - 99% Muslim - exceeds 67 million.
1492 Sultan Bayezid II welcomes Jews fleeing the Spanish inquisition; in Istanbul , the Jewish population double and Salonika becomes a major Jewish centre. 1516 - 1517 The Ottoman conquest of Palestine and Egypt leads to the strengthening of Jewish communities in their ancient homeland of Eretz Israel.
1535 Approximately 56,000 Jewish live in Istanbul,1556 Sultan Suleyman ' the Magnificent' write a letter to Pope Paul IV asking for immediate release of the Ancona Conversos whom he declared to be Ottoman citizens.
1922-23 Hayim Nahum Turkey's Chief Rabbi is an adviser to the Turkish delegation to the Lausanne Conference.1923 The Turkish Republic is founded under the preseidency of Mustafa Kemal ATATURK . 1940s Turkey stays neutral in World War II,,1942 Wealth tax ( varlA±k vergisi ) places a disproportionately heavy burden on non Muslim communities and sets off a massive migration of Jews to Palestine . ISTANBUL,After the Turkish conquest of Constantinople in1453 , Sultan Mehmet II ( the Conqueor 1451-1481 ) encouraged immigration to repopulate the city.
Senguler Tourism a member of Association of Turkish Travel Agencies,ISTANBUL JEWISH HERITAGE TOURS,jewish tours in istanbul,jewish heritage tours in istanbul turkey,hakan hacibekiroglu,Welcome to our IJHT web site.. On the midnight of August 2nd 1492, when Columbus embarked on what would become 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 Queen Isabella and King Ferdinand of Spain.
In the faraway Ottoman Empire, one ruler extended an immediate welcome to the persecuted Jews of Spain, the Sephardim.
In 1992, the Discovery year for all those connected to the American continents - North, Central and South - world Jewry was concerned with commemorating not only the expulsion, but also seven centuries of the Jewish life in Spain, flourishing under Muslim rule, and the 500th anniversary of the official welcome extended by the Ottoman Empire in 1492.
This humanitarianism demonstrated at that time, was consistent with the beneficence and goodwill traditionally displayed by the Turkish government and people towards those of different creeds, cultures and backgrounds. In 1992, Turkish Jewry celebrated not only the anniversary of this gracious welcome, but also the remarkable spirit of tolerance and acceptance which has characterized the whole Jewish experience in Turkey. The history of the Jews in Anatolia started many centuries before the migration of Sephardic Jews.
Jewish communities in Anatolia flourished and continued to prosper through the Turkish conquest. Early in the 14th century, when the Ottomans had established their capital at Edirne, Jews from Europe, including Karaites, migrated there.
The arrival of the Sephardim altered the structure of the community and the original group of Romaniote Jews was totally absorbed. Over the centuries an increasing number of European Jews, escaping persecution in their native countries, settled in the Ottoman Empire. For 300 years following the expulsion, the prosperity and creativity of the Ottoman Jews rivalled that of the Golden Age of Spain.
Most of the court physicians were Jews: Hakim Yakoub, Joseph and Moshe Hamon, Daniel Fonseca, Gabriel Buenaventura to name only very few. One of the most significant innovations that Jews brought to the Ottoman Empire was the printing press. Under Ottoman tradition, each non-Muslim religious community was responsible for its own institutions, including schools. An important event in the life of Ottoman Jews in the 17th century was the schism led by Sabetay Sevi, the pseudo Messiah who lived in Izmir and later adopted Islam with his followers. Efforts at reform of the Ottoman Empire led to the proclamation of the Hatt-A± Humayun in 1856, which made all Ottoman citizens, Muslim and non-Muslim alike, equal under the law. Recognized in 1923 by the Treaty of Lausanne as a fully independent state within its present day borders, Turkey accorded minority rights to the three principal non-Muslim religious minorities and permitted them to carry on with their own schools, social institutions and funds.
Turkish Jews are legally represented, as they have been for many centuries, by the Hahambasi, the Chief Rabbi. Most Jewish children attend state schools or private Turkish or foreign language schools, and many are enrolled in the universities. While younger Jews speak Turkish as their native language, the over-70-years-old generation is more at home speaking in French or Judeo-Spanish (Ladino).
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. Two Jewish hospitals, the 98 bed Or-Ahayim in Istanbul and the 22 bed KaratasHospital in Izmir, serve the Community. Social clubs containing libraries, cultural and sports facilities, discotheques give young people the chance to meet.


The Jewish Community is of course a very small group in Turkey today, considering that the total population - 99% Muslim - exceeds 67 million. At that time man lacked direct experience, so he needed to be taught how to think and function in order to deal with his environment.
Similarly, people must die and then be resurrected in order to become a finished product in accordance with God's full pleasure and intent.
It is the only language that survived after the confusion of Babel to retain some of its original design. In it was buried the concept of creation, the source of the beginning of the universe, and the first step toward diversity. For instance, in our bodies the most important organ is the brain; therefore, we might assign the number one (1) to it. It is always silent, indicating the qualities of being hidden, incomprehensible, unexplainable, and infinite.
In Exodus 32, when Moses came down from Mount Sinai with the carved stone tables of the Ten Commandments, he saw that the children of Israel had made a golden calf. One creature had a steer head, representing the physical world coming from a world of light. Put on the whole armor of God, so that you may be able to stand against the wiles of the devil. The number forty-nine (7 x 7) represents a double portion of trials, tribulations, struggles, or weapons (if we are looking at earthly things).
The book of Revelation describes seven churches, seven spirits, seven stars, seven trumpets, seven bowls, and seven candlesticks. These eight people represented a new beginning for mankind after the world was destroyed by water.
At the time of Jesus' death this curtain was split in two, allowing people direct access to God. Israel spent forty years in the wilderness being tested by God before they crossed over Jordan to inherit the Promised Land. All debts were forgiven on that day, all property returned to the original owners, all slaves freed, the high priest changed to another family, political ties were cut and money reevaluated to its original worth.
The number fifty (50) is also connected with Israel's future return and restoration to the land God gave them (1968-2018). Adam had been commanded by God to multiply and subdue the earth, but was forbidden to eat from the tree of knowing good and evil. So Adam and Eve used their own judgment, basing their decision on what seemed good to them at the time, rather than depending on God's provision for life. Mankind still strives to be independent from God, and thus experiences strife and difficulties in the midst of an evil world governed by Satan. He has made provision for his children's salvation so they can return to life in conformity with God’s holy nature.
The image of Nebuchadnezzar, which he erected and then commanded to be worshiped, stood sixty cubits high and six cubits wide. This refreshing life-giving water, which comes from hidden places, can sustain us on our journey. God told him that from the two of them would be born descendants as numerous as the stars in the heavens including royalty and the Redeemer. The domains could represent, for example, heaven, earth and under the earth with God as the head (1 = Aleph) over all. If a shepherd has a hundred sheep, and one of them has gone astray, does he not leave the ninety-nine on the mountains and go in search of the one that went astray? If many references indicate the same or similar meanings, we can be reasonably assured that a true interpretation has been established.
He is hidden in every level of human speech and thoughts that are expressed in the alphabet, yet we could never fully define him with mere symbols like letters of the alphabet. Once a focal point of the social and cultural lives of Greeks, Armenians and Jews, the Fener and Balat districts are presently inhabited by a mostly Muslim population that immigrated from other cities and rural areas. In the 17th century, Fener became the residence of upper classes and the bourgeoisie with its hewn stone buildings and richly ornamented house facades.
Balat's winding streets provided a meeting ground for navigators, seafarers, street vendors and porters. In fact, from the early 15th century on, the Ottomans actively encouraged Jewish immigration.
Another Portuguese Marrano, Alvaro Mendes, was named Duke of Mytylene in return of his diplomatic services to the Sultan.Salamon ben Nathan Eskenazi arranged the first diplomatic ties with the British Empire.
Indeed, Turkey could serve as a model to be emulated by any nation which finds refugees from any of the four corners of the world standing at its doors.In 1992, Turkish Jewry celebrated not only the anniversary of this gracious welcome, but also the remarkable spirit of tolerance and acceptance which has characterized the whole Jewish experience in Turkey. When the Ottomans captured Bursa in 1326 and made it their capital, they found a Jewish community oppressed under Byzantine rule.
In the 17th century, Fener became the residence of upper classes and the bourgeoisie with its hewn stone buildings and richly ornamented house facades.
Balat's winding streets provided a meeting ground for navigators, seafarers, street vendors and porters. 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. In the early 19th century, Abraham de Camondo 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.
In 1926, on the eve of Turkey's adoption of the Swiss Civil Code, the Jewish Community renounced its minority status on personal rights.During the tragic days of World War II, Turkey managed to maintain its neutrality. The vast majority live in Istanbul, with a community of about 2.500 in Izmir and other smaller groups located in Adana, Ankara, Antakya, Bursa, Canakkale, Kirklareli etc. La Buena Esperansa and La Puerta del Oriente started in Izmir in 1843 and Or Israelwas first published in Istanbul ten years later. The Community cannot levy taxes, but can request donations.Two Jewish hospitals, the 98 bed Or-Ahayim in Istanbul and the 22 bed KaratasHospital in Izmir, serve the Community. An essential prelude to any visit to any synagogue in Turkey is contact with the Jewish Heritage tour company in Istanbul . Jewish communities were invited to take up residence at HaskA¶y on the eastern bank of the Golden Horn. Indeed, Turkey could serve as a model to be emulated by any nation which finds refugees from any of the four corners of the world standing at its doors.
The events being planned - symposiums, conferences, concerts, exhibitions, films and books, restoration of ancient Synagogues etc - commemorated the longevity and prosperity of the Jewish community.
When the Ottomans captured Bursa in 1326 and made it their capital, they found a Jewish community oppressed under Byzantine rule.
In fact, from the early 15th century on, the Ottomans actively encouraged Jewish immigration. 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. Four Turkish cities: Istanbul, Izmir, Safed and Salonica became the centres of Sephardic Jewry. In 1493, only one year after their expulsion from Spain, David & Samuel ibn Nahmias established the first Hebrew printing press in Istanbul. As a result, leadership of the community began to shift away from the religious figure to secular forces.
In 1926, on the eve of Turkey's adoption of the Swiss Civil Code, the Jewish Community renounced its minority status on personal rights. As early as 1933 Ataturk invited numbers of prominent German Jewish professors to flee Nazi Germany and settle in Turkey. The vast majority live in Istanbul, with a community of about 2.500 in Izmir and other smaller groups located in Adana, Ankara, Antakya, Bursa, Canakkale, Kirklareli etc.
Additionally, the Community maintains in Istanbul a school complex including elementary and secondary schools for around 700 students. La Buena Esperansa and La Puerta del Oriente started in Izmir in 1843 and Or Israelwas first published in Istanbul ten years later.
Both cities have homes for the aged (Moshav Zekinim) and several welfare associations to assist the poor, the sick, the needy children and orphans.
The finished product (a human being from God's perspective) can only come to his full potential by being born on the other side of reality after his earthly life is through.
Since they do not choose to conform to his image, they will remain dead and eventually be eliminated in the lake of fire.
Those languages do not incorporate the above three linguistic dimensions that were embodied in the original text.
For our struggle is not against enemies of blood and flesh, but against the rulers, against the authorities, against the cosmic powers of this present darkness, against the spiritual forces of evil in the heavenly places. The seventh tribe of Israel, Gad, was the first to engage the enemy to enter the Promised Land. The image of that serpent not only symbolically reminded man of the original problem of sin, but it will also assured them that God had provided a means of salvation and restoration to live in the midst of a desert experience. God knew where Adam was hiding, but he wanted Adam to communicate with him, to express his inner thoughts and answer back with his mouth (Pe).
This seemed an impossible proposition, but the Lord assured Abraham that nothing is impossible with him. And if he finds it, truly I tell you, he rejoices over it more than over the ninety-nine that never went astray. It has a mouth and can talk to God, so Resch can also mean the brain where all bodily functions are anchored and connected. When food is crushed by the teeth, its components - fruits, vegetables and meats - lose their individual identities. It is uncertain as to when the aqueduct’s construction began, but it is mentioned in certain sources that it was completed eithe during the reign of Emperor Valens (364–378CE) or of Hadrianus (117–138CE) whose names it bears. During the Ottoman period, an important segment of Greeks who lived in Fener, who were well-educated and fluent in several languages, held high government positions as interpreters or diplomats. Following the earthquake of 1894 and a series of fires that affected not only the neighbourhood but whole city of Istanbul, the social structure of Balat underwent significant changes: The wealthiest section of the inhabitants left the district and moved to Galata, which is the current location of the Jewish institutions including the Chief Rabbinate and major synagogues.
A letter sent by Rabbi Yitzhak Sarfati (from Edirne) to Jewish communities in Europe in the first part of the century"invited his co-religionists to leave the torments they were enduring in Christiandom 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 enthusiasm. In 1493, only one year after their expulsion from Spain, David & Samuel ibn Nahmias established the first Hebrew printing press in Istanbul.
Fifty Lay Counsellors look after the secular affairs of the Community and an Executive Committee of fourteen runs the daily matters. Both cities have homes for the aged (Moshav Zekinim) and several welfare associations to assist the poor, the sick, the needy children and orphans.
The events being planned - symposiums, conferences, concerts, exhibitions, films and books, restoration of ancient Synagogues etc - commemorated the longevity and prosperity of the Jewish community. During the Ottoman period, an important segment of Greeks who lived in Fener, who were well-educated and fluent in several languages, held high government positions as interpreters or diplomats. Following the earthquake of 1894 and a series of fires that affected not only the neighbourhood but whole city of Istanbul, the social structure of Balat underwent significant changes: The wealthiest section of the inhabitants left the district and moved to Galata, which is the current location of the Jewish institutions including the Chief Rabbinate and major synagogues. Another Portuguese Marrano, Alvaro Mendes, was named Duke of Mytylene in return of his diplomatic services to the Sultan.Salamon ben Nathan Eskenazi arranged the first diplomatic ties with the British Empire. As early as 1933 Ataturk invited numbers of prominent German Jewish professors to flee Nazi Germany and settle in Turkey.
Now one newspaper survives: SALOM (Shalom), a fourteen to sixteen pages weekly in Turkish with one page in Judeo-Spanish.


A bronze column found in Ankara confirms the rights the Emperor Augustos accorded the Jews of Asia Minor.Ottoman Period,299 - 1492 As the Ottoman Empire expands more and more Jewish populations , mostly Romaniot ( Greek-speaking Jews who lived in the Roman Empire ) are incorporated into Ottoman lands. Under Sultan Beyazit II ( 1481-1512 ) Jews persecuted in Spain and Portugal were encouraged to establish themselves in the Ottoman Empire. As a whole, the celebration aimed to demonstrate the richness and security of life Jews have found in the Ottoman Empire and the Turkish Republic over seven centuries, and showed that indeed it is not impossible for people of different creeds to live together peacefully under one flag. Another Portuguese Marrano, Alvaro Mendes, was named Duke of Mytylene in return of his diplomatic services to the Sultan.Salamon ben Nathan Eskenazi arranged the first diplomatic ties with the British Empire. Shlomo haLevi Alkabescomposed the Lekhah Dodi a hymn which welcomes the Sabbath according to both Sephardic and Ashkenazi ritual. The same year the Takkanot haKehilla (By-laws of the Jewish Community) was published, defining the structure of the Jewish community. Mustafa Kemal Ataturk was elected president, the Caliphate was abolished and a secular constitution was adopted.
Before and during the war years, these scholars contributed a great deal to the development of the Turkish university system. Fifty Lay Counsellors look after the secular affairs of the Community and an Executive Committee of fourteen runs the daily matters.
Now one newspaper survives: SALOM (Shalom), a fourteen to sixteen pages weekly in Turkish with one page in Judeo-Spanish. There are several Jewish professors teaching at the Universities of Istanbul and Ankara, and many Turkish Jews are prominent in business, industry, liberal professions and journalism. Therefore, in order to understand the complete message of biblical prophecy, we must study some details of the original Hebrew Alphabet Number System. The Hebrews used tables to show how they prioritized things like metals, fruits and vegetables, planets, and even our weekly cycle: the first day, Sunday (the sun), is followed by Monday (the moon). But this brief conceptual analysis will give you a glimpse into the complexity of the Hebrew Alphabet Number System and how it can be used to discover hidden meanings in Bible texts, especially those that relate to the Apocalypse. By covering their idol with gold they tried to legitimize their fraudulent religious expressions.
These concepts can only be understood when Beth (the house) is connected with Aleph (God the Creator). God designed us to live with the door open, which means that we will experience strife in our lives, rather than closing the door to avoid conflict. Four males and four females came from the old world into the new, progressing into the Cheth (8), a new beginning on a higher level. The number one hundred (100) could represent someone (1) being inside or outside a circle (0). So it is not the will of your Father in heaven that one of these little ones should be lost. In a philosophically similar way, when specific experiences in our past are mixed together, we can begin to see meaning and purpose for our lives, which can be expressed as a sense of general well-being. During the 18th century, the majority of new constructions were made of stone or wood; and aristocratic Greek families started to build villas around the Patriarchate. The emigration followed and one fourth of the population of Balat left for Israel after its establishment. In the early 19th century, Abraham de Camondo 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. Representatives of Jewish foundations and institutions meet four times a year as a so-called ??think tank?? Some of them are very old, especially Ahrida Synagogue in the Balat area, which dates from middle15th century. As a whole, the celebration aimed to demonstrate the richness and security of life Jews have found in the Ottoman Empire and the Turkish Republic over seven centuries, and showed that indeed it is not impossible for people of different creeds to live together peacefully under one flag.,A History Predating 1492 The history of the Jews in Anatolia started many centuries before the migration of Sephardic Jews. Sultan Orhan gave them permission to build the Etz ha-Hayyim (Tree of Life) synagogue which remained in service until nineteen forties.Early in the 14th century, when the Ottomans had established their capital at Edirne, Jews from Europe, including Karaites, migrated there. During the 18th century, the majority of new constructions were made of stone or wood; and aristocratic Greek families started to build villas around the Patriarchate. The emigration followed and one fourth of the population of Balat left for Israel after its establishment. The historian Josephus Flavius relates that Aristotle "met Jewish people with whom he had an exchange of views during his trip across Asia Minor."Ancient synagogue ruins have been found in Sardis, Miletus, Priene, Phocee, etc.
The Pope had no other alternative than to release them, the Ottoman Empire being the "Super Power" of those days.y 1477, Jewish households in Istanbul numbered 1647 or 11% of the total.
Jewish women such as Dona Gracia Mendes Nasi "La Seniora" and Esther Kyra exercised considerable influence in the Court.In the free air of the Ottoman Empire, Jewish literature flourished. As a result, leadership of the community began to shift away from the religious figure to secular forces.World War I brought to an end the glory of the Ottoman Empire.
Before and during the war years, these scholars contributed a great deal to the development of the Turkish university system. There are about 100 Karaites, an independent group who does not accept the authority of the Chief Rabbi.Turkish Jews are legally represented, as they have been for many centuries, by the Hahambasi, the Chief Rabbi. They are officially recognised as dhimmi,a protected non-Muslim community.1326 The Ottoman capture Bursa and make in their capital. Eventually he converts to Islam with his Jewish followers creating a new sect by accepting Islam outwardly but practising a new type of ' Sabbatean Judaism ' eventually leaving the realm of the Jewish community.1839 - 1876 The Tanzimat reforms lead to the application of news laws,bringing equality to all Ottoman citizens,regardless of religion. Over time Judeo-Spanish would be phased out and Turkish takes hold as the Jewish communities mother tongue.1933 Turkey recruits German Jewish academics facing Nazi discriminative policies in order to strengthen Istanbul and Ankara universities. A bronze column found in Ankara confirms the rights the Emperor Augustus accorded the Jews of Asia Minor.
Sultan Orhan gave them permission to build the Etz ha-Hayyim (Tree of Life) synagogue which remained in service until nineteen forties. During World War II Turkey served as a safe passage for many Jews fleeing the horrors of the Nazism. There are about 100 Karaites, an independent group who does not accept the authority of the Chief Rabbi. Representatives of Jewish foundations and institutions meet four times a year as a so-called ??think tank?? Some of them are very old, especially Ahrida Synagogue in the Balat area, which dates from middle15th century.
These concepts connect to the spiritual-physical side of man and are interwoven in the fabric of human history.
Humanity often borrows ideas from the Creator God in order to give our enterprises an image of legitimacy. The 15th and 16th century Haskoy and Kuzguncuk cemeteries in Istanbul are still in use today.,??The Museum of Turkish Jews?? Half a century later, 8070 Jewish houses were listed in the city.The Life of Ottoman Jews For 300 years following the expulsion, the prosperity and creativity of the Ottoman Jews rivalled that of the Golden Age of Spain. During World War II Turkey served as a safe passage for many Jews fleeing the horrors of the Nazism. They find a Jewish community oppressed under Byzantine rule.The Jews greet the Ottomans as saviours. 1934 As a result of pogroms in Edirne and Canakkale the majority of the Jews A±f Thrace migrate to Istanbul. They will ask you to complete a form giving details of a reference your adress in Turkey and the dates and times you wish to visit particular synagogues,ISTANBUL,After the Turkish conquest of Constantinople in1453 , Sultan Mehmet II ( the Conqueor 1451-1481 ) encouraged immigration to repopulate the city. While the Jewish communities of Greece were wiped out almost completely by Hitler, the Turkish Jews remained secure. The 15th and 16th century Haskoy and Kuzguncuk cemeteries in Istanbul are still in use today. Daleth symbolizes a world of opposition between good and evil, life and death, justice and injustice.
As a result, leadership of the community began to shift away from the religious figure to secular forces.,,World War I brought to an end the glory of the Ottoman Empire. Shlomo haLevi Alkabescomposed the Lekhah Dodi a hymn which welcomes the Sabbath according to both Sephardic and Ashkenazi ritual.
Mustafa Kemal Ataturk was elected president, the Caliphate was abolished and a secular constitution was adopted.
While the Jewish communities of Greece were wiped out almost completely by Hitler, the Turkish Jews remained secure. A bronze column found in Ankara confirms the rights the Emperor Augustus accorded the Jews of Asia Minor.Jewish communities in Anatolia flourished and continued to prosper through the Turkish conquest.
In 1493, only one year after their expulsion from Spain, David & Sauel ibn Nahmias established the first Hebrew printing press in Istanbul.
Additionally, the Community maintains in Istanbul a school complex including elementary and secondary schools for around 700 students.
In Istanbul the new immigrants settled mostly near the Balat quarter on the western bank of the Golden Horn where a Jewish community had existed since Byzantine times.
Turkish is the language of instruction, and Hebrew is taught 3 to 5 hours a week.,While younger Jews speak Turkish as their native language, the over-70-years-old generation is more at home speaking in French or Judeo-Spanish (Ladino).
Jews also settled in villages along the western shore of the Bosphorus.GALATA,The area around the Galata Tower in Beyoglu is of prime interest to visitors touring the Jewish interest sites.
Sultan Orhan gave them permission to build the Etz ha-Hayyim (Tree of Life) synagogue which remained in service until nineteen forties.Early in the 14th century, when the Ottomans had established their capital at Edirne, Jews from Europe, including Karaites, migrated there. Salahattin Ulkumen, Consul General at Rhodes in 1943-1944, was recognized by the Yad Vashem as a Righteous Gentile "Hassid Umot ha'Olam" in June 1990. The neighborhood has bustling street life the synagogues have great historical and artictic value,and all sites are within easy walking distance of one another.BALAT,This is another of the quarters in which Jews were settled after their expulsion from Spain enlarging a community which had lived here since Byzantine times. Turkey continues to be a shelter, a haven for all those who have to flee the dogmatism, intolerance and persecution.
Now one newspaper survives: SALOM (Shalom), a fourteen to sixteen pages weekly in Turkish with one page in Judeo-Spanish. Turkey continues to be a shelter, a haven for all those who have to flee the dogmatism, intolerance and persecution. Some of them are very old, especially Ahrida Synagogue in the Balat area, which dates from middle15th century. The 15th and 16th century Haskoy and Kuzguncuk cemeteries in Istanbul are still in use today.??The Museum of Turkish Jews?? Though it once has as many as nineteen synagogues,only two of importance remain the famous Ahrida and the neighboring Yanbol. Mr. Salahattin Ulkumen, Consul General at Rhodes in 1943-1944, was recognized by the Yad Vashem as a Righteous Gentile "Hassid Umot ha'Olam" in June 1990.
A letter sent by Rabbi Yitzhak Sarfati (from Edirne) to Jewish communities in Europe in the first part of the century"invited his co-religionists to leave the torments they were enduring in Christiandom and to seek safety and prosperity in Turkey".
Today Ortakoy has become part of the Istanbul metropolis and is a fashionable place to live winter or summer.
Turkish is the language of instruction, and Hebrew is taught 3 to 5 hours a week.While younger Jews speak Turkish as their native language, the over-70-years-old generation is more at home speaking in French or Judeo-Spanish (Ladino). Though the Jewish orphanage here is gone and the Historic ETZ Ahayim Synagogue building burnt in 1941 and there is stilla synagogue here and many order historic Ottoman sites in the vicinity.PRINCESS ISLANDS,Some historians say the Princes' Islands ,a half hour's voyage southeast of Istanbul in the Sea of Marmara were named for their use as a place of exile for wayward or inconvinent Byzantine princes.



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