Zionism

[Roudy]

Jews were invited to migrate to Palestine by the Ottomans

Growth and stability under Ottoman rule (1517–1917)
Old Yishuv and Ottoman Jews


The Ari Synagogue in Safed. Founded in the 1570s, it was rebuilt in 1857 following an earthquake.


One of the earliest photographs of Jews praying at the Western Wall of Herod's Temple, 1870s. The Scroll of Ahimaaz (1050 CE) mentions the location as a Jewish prayer site. In around 1560, Suleiman the Magnificent gave official recognition of the right of Jews to pray there.
Palestine was conquered by Turkish Sultan Selim II in 1516–17, and became part of the province of Syria for the next four centuries.

In 1534, Spanish refugee Jacob Berab settled in Safed. He believed the time was ripe to reintroduce the old "semikah" (ordination) which would create for Jews worldwide a recognised central authority.[117] In 1538, an assembly of Safed twenty-five rabbis ordained Berab, a step which they hoped would instigate the formation of a new Sanhedrin. But the plan faltered upon a strong and concerted protest by the chief rabbi of Jerusalem, Levi ben Jacob ibn Habib. Additionally, worried about a scheme which would invest excessive authority in a Jewish senate, possibly resulting in the first step toward the restoration of the Jewish state, the new Ottoman rulers forced Berab to flee Palestine and the plan did not materialize.[117] The 16th-century nevertheless saw a resurgence of Jewish life in Palestine. Palestinian rabbis were instrumental producing a universally accepted manual of Jewish law and some of the most beautiful liturgical poems. Much of this activity occurred at Safed which had become a spiritual centre, a haven for mystics. Joseph Karo's comprehensive guide to Jewish law, the Shulchan Aruch, was considered so authoritative that the variant customs of German-Polish Jewry were merely added as supplement glosses. Some of the most celebrated hymns were written at in Safed by poets such as Israel Najara and Solomon Alkabetz. The town was also a centre of Jewish mysticism, notable kabbalists included Moses Cordovero and the German-born Naphtali Hertz ben Jacob Elhanan. A new method of understanding the kabbalah was developed by Palestinian mystic Isaac Luria, and espoused by his student Chaim Vital. In Safed, the Jews developed a number of branches of trade, especially in grain, spices, textiles and dyeing. In 1577, a Hebrew printing press was established in Safed. The 8,000 or 10,000 Jews in Safed in 1555 grew to 20,000 or 30,000 by the end of the century.

Ottoman Jews

The greatest influx of Jews into Asia Minor and the Ottoman Empire, occurred during the reign of Mehmed the Conquerors's successor, Beyazid II (1481–1512), after the expulsion of the Jews from Spain and Portugal. The Sultan issued a formal invitation to Jews expelled from Spain and Portugal and they started arriving in the empire in great numbers. A key moment in Judeo-Turkic relations occurred in 1492, when more than 150,000 Spanish Jews fled the Spanish Inquisition, many to the Ottoman Empire. At that point in time, Constantinople's population was a mere 70,000 due to the various sieges of the city during the Crusades, the so-called Black Death of the 14th century, and the Ottoman's military conquest of Constantinople, so this historical event was also significant for repopulation of the city. These Sephardic Jews settled in Constantinople as well as Salonika. The Sultan is said to have mocked the Spanish monarch's lack of wisdom: "Ye call Ferdinand a wise king he who makes his land poor and ours rich!". The Spanish Jews were allowed to settle in the wealthier cities of the empire, especially in the European provinces (cities such as: Istanbul, Sarajevo, Salonica, Adrianople and Nicopolis), Western and Northern Anatolia (Bursa, Aydın, Tokat and Amasya), but also in the Mediterranean coastal regions (for example: Jerusalem, Safed, Damascus, Egypt). Izmir was not settled by Spanish Jews until later. The Jewish population at Jerusalem increased from 70 families in 1488 to 1,500 at the beginning of the 16th century. That of Safed increased from 300 to 2,000 families and almost surpassed Jerusalem in importance. Damascus had a Sephardic congregation of 500 families. Istanbul had a Jewish community of 30,000 individuals with 44 synagogues. Bayezid allowed the Jews to live on the banks of the Golden Horn. Egypt, especially Cairo, received a large number of the exiles, who soon out-numbered the native Jews. Gradually, the chief center of the Sephardic Jews became Salonica, where the Spanish Jews soon outnumbered their co-religionists of other nationalities and, at one time, the original native inhabitants.

The Jews satisfied various needs in the Ottoman Empire: the Muslim Turks were largely uninterested in business enterprises and accordingly left commercial occupations to members of minority religions. They also distrusted the Christian subjects whose countries had only recently been conquered by the Ottomans and therefore it was natural to prefer Jewish subjects to which this consideration did not apply.

You missed a bit...

"Chief Rabbi of Edirne and wrote a letter inviting the European Jewry to settle in the Ottoman Empire, in which he stated that: "Turkey is a land wherein nothing is lacking" and asking: "Is it not better for you to live under Muslims than under Christians?".[14][15]"

History of the Jews in the Ottoman Empire - Wikipedia the free encyclopedia

Can you see "Palestine" in there? No...

But you can see an invitation to TURKEY!

Ha ha ha. You are pathetic. THE OTTOMAN EMPIRE INCLUDED ISRAEL. Read it again, DUMBASS!

The Sultan issued a formal invitation to Jews expelled from Spain and Portugal and they started arriving in the empire in great numbers. A key moment in Judeo-Turkic relations occurred in 1492, when more than 150,000 Spanish Jews fled the Spanish Inquisition, many to the Ottoman Empire.

The Spanish Jews were allowed to settle in the wealthier cities of the empire, especially in the European provinces (cities such as: Istanbul, Sarajevo, Salonica, Adrianople and Nicopolis), Western and Northern Anatolia (Bursa, Aydın, Tokat and Amasya), but also in the Mediterranean coastal regions (for example: Jerusalem, Safed, Damascus, Egypt). Izmir was not settled by Spanish Jews until later. The Jewish population at Jerusalem increased from 70 families in 1488 to 1,500 at the beginning of the 16th century. That of Safed increased from 300 to 2,000 families and almost surpassed Jerusalem in importance. Damascus had a Sephardic congregation of 500 families.

In 1534, Spanish refugee Jacob Berab settled in Safed. He believed the time was ripe to reintroduce the old "semikah" (ordination) which would create for Jews worldwide a recognised central authority. In 1538, an assembly of Safed twenty-five rabbis ordained Berab, a step which they hoped would instigate the formation of a new Sanhedrin.

 

[Roudy]

Jews were invited to migrate to Palestine by the Ottomans

Growth and stability under Ottoman rule (1517–1917)
Old Yishuv and Ottoman Jews


The Ari Synagogue in Safed. Founded in the 1570s, it was rebuilt in 1857 following an earthquake.


One of the earliest photographs of Jews praying at the Western Wall of Herod's Temple, 1870s. The Scroll of Ahimaaz (1050 CE) mentions the location as a Jewish prayer site. In around 1560, Suleiman the Magnificent gave official recognition of the right of Jews to pray there.
Palestine was conquered by Turkish Sultan Selim II in 1516–17, and became part of the province of Syria for the next four centuries.

In 1534, Spanish refugee Jacob Berab settled in Safed. He believed the time was ripe to reintroduce the old "semikah" (ordination) which would create for Jews worldwide a recognised central authority.[117] In 1538, an assembly of Safed twenty-five rabbis ordained Berab, a step which they hoped would instigate the formation of a new Sanhedrin. But the plan faltered upon a strong and concerted protest by the chief rabbi of Jerusalem, Levi ben Jacob ibn Habib. Additionally, worried about a scheme which would invest excessive authority in a Jewish senate, possibly resulting in the first step toward the restoration of the Jewish state, the new Ottoman rulers forced Berab to flee Palestine and the plan did not materialize.[117] The 16th-century nevertheless saw a resurgence of Jewish life in Palestine. Palestinian rabbis were instrumental producing a universally accepted manual of Jewish law and some of the most beautiful liturgical poems. Much of this activity occurred at Safed which had become a spiritual centre, a haven for mystics. Joseph Karo's comprehensive guide to Jewish law, the Shulchan Aruch, was considered so authoritative that the variant customs of German-Polish Jewry were merely added as supplement glosses. Some of the most celebrated hymns were written at in Safed by poets such as Israel Najara and Solomon Alkabetz. The town was also a centre of Jewish mysticism, notable kabbalists included Moses Cordovero and the German-born Naphtali Hertz ben Jacob Elhanan. A new method of understanding the kabbalah was developed by Palestinian mystic Isaac Luria, and espoused by his student Chaim Vital. In Safed, the Jews developed a number of branches of trade, especially in grain, spices, textiles and dyeing. In 1577, a Hebrew printing press was established in Safed. The 8,000 or 10,000 Jews in Safed in 1555 grew to 20,000 or 30,000 by the end of the century.

Ottoman Jews

The greatest influx of Jews into Asia Minor and the Ottoman Empire, occurred during the reign of Mehmed the Conquerors's successor, Beyazid II (1481–1512), after the expulsion of the Jews from Spain and Portugal. The Sultan issued a formal invitation to Jews expelled from Spain and Portugal and they started arriving in the empire in great numbers. A key moment in Judeo-Turkic relations occurred in 1492, when more than 150,000 Spanish Jews fled the Spanish Inquisition, many to the Ottoman Empire. At that point in time, Constantinople's population was a mere 70,000 due to the various sieges of the city during the Crusades, the so-called Black Death of the 14th century, and the Ottoman's military conquest of Constantinople, so this historical event was also significant for repopulation of the city. These Sephardic Jews settled in Constantinople as well as Salonika. The Sultan is said to have mocked the Spanish monarch's lack of wisdom: "Ye call Ferdinand a wise king he who makes his land poor and ours rich!". The Spanish Jews were allowed to settle in the wealthier cities of the empire, especially in the European provinces (cities such as: Istanbul, Sarajevo, Salonica, Adrianople and Nicopolis), Western and Northern Anatolia (Bursa, Aydın, Tokat and Amasya), but also in the Mediterranean coastal regions (for example: Jerusalem, Safed, Damascus, Egypt). Izmir was not settled by Spanish Jews until later. The Jewish population at Jerusalem increased from 70 families in 1488 to 1,500 at the beginning of the 16th century. That of Safed increased from 300 to 2,000 families and almost surpassed Jerusalem in importance. Damascus had a Sephardic congregation of 500 families. Istanbul had a Jewish community of 30,000 individuals with 44 synagogues. Bayezid allowed the Jews to live on the banks of the Golden Horn. Egypt, especially Cairo, received a large number of the exiles, who soon out-numbered the native Jews. Gradually, the chief center of the Sephardic Jews became Salonica, where the Spanish Jews soon outnumbered their co-religionists of other nationalities and, at one time, the original native inhabitants.

The Jews satisfied various needs in the Ottoman Empire: the Muslim Turks were largely uninterested in business enterprises and accordingly left commercial occupations to members of minority religions. They also distrusted the Christian subjects whose countries had only recently been conquered by the Ottomans and therefore it was natural to prefer Jewish subjects to which this consideration did not apply.

The Jews were invited but Zionist colonization was rejected.

Following rejection by the Ottoman authorities of his ideas, Herzl approached the British, German, Belgian and Italian Governments and such far-flung locations as Cyprus, East Africa and the Congo were considered, but did not materialize. The creation of a Jewish State in Palestine became the avowed aim of zionism, zealously pressed by Dr. Chaim Weizmann when he came to head the movement. - See more at: The Origins and Evolution of the Palestine Problem - CEIRPP DPR study part I 1917-1947 30 June 1978 ​

Jews were coming back for 2000 years. Modern Zionism is based on the historical and religious love that Jews have always had for their ancient homeland. While "Palestine" is just another land Arab savages invaded and squatted.

 

[Humanity]

Jews were invited to migrate to Palestine by the Ottomans

Growth and stability under Ottoman rule (1517–1917)
Old Yishuv and Ottoman Jews


The Ari Synagogue in Safed. Founded in the 1570s, it was rebuilt in 1857 following an earthquake.


One of the earliest photographs of Jews praying at the Western Wall of Herod's Temple, 1870s. The Scroll of Ahimaaz (1050 CE) mentions the location as a Jewish prayer site. In around 1560, Suleiman the Magnificent gave official recognition of the right of Jews to pray there.
Palestine was conquered by Turkish Sultan Selim II in 1516–17, and became part of the province of Syria for the next four centuries.

In 1534, Spanish refugee Jacob Berab settled in Safed. He believed the time was ripe to reintroduce the old "semikah" (ordination) which would create for Jews worldwide a recognised central authority.[117] In 1538, an assembly of Safed twenty-five rabbis ordained Berab, a step which they hoped would instigate the formation of a new Sanhedrin. But the plan faltered upon a strong and concerted protest by the chief rabbi of Jerusalem, Levi ben Jacob ibn Habib. Additionally, worried about a scheme which would invest excessive authority in a Jewish senate, possibly resulting in the first step toward the restoration of the Jewish state, the new Ottoman rulers forced Berab to flee Palestine and the plan did not materialize.[117] The 16th-century nevertheless saw a resurgence of Jewish life in Palestine. Palestinian rabbis were instrumental producing a universally accepted manual of Jewish law and some of the most beautiful liturgical poems. Much of this activity occurred at Safed which had become a spiritual centre, a haven for mystics. Joseph Karo's comprehensive guide to Jewish law, the Shulchan Aruch, was considered so authoritative that the variant customs of German-Polish Jewry were merely added as supplement glosses. Some of the most celebrated hymns were written at in Safed by poets such as Israel Najara and Solomon Alkabetz. The town was also a centre of Jewish mysticism, notable kabbalists included Moses Cordovero and the German-born Naphtali Hertz ben Jacob Elhanan. A new method of understanding the kabbalah was developed by Palestinian mystic Isaac Luria, and espoused by his student Chaim Vital. In Safed, the Jews developed a number of branches of trade, especially in grain, spices, textiles and dyeing. In 1577, a Hebrew printing press was established in Safed. The 8,000 or 10,000 Jews in Safed in 1555 grew to 20,000 or 30,000 by the end of the century.

Ottoman Jews

The greatest influx of Jews into Asia Minor and the Ottoman Empire, occurred during the reign of Mehmed the Conquerors's successor, Beyazid II (1481–1512), after the expulsion of the Jews from Spain and Portugal. The Sultan issued a formal invitation to Jews expelled from Spain and Portugal and they started arriving in the empire in great numbers. A key moment in Judeo-Turkic relations occurred in 1492, when more than 150,000 Spanish Jews fled the Spanish Inquisition, many to the Ottoman Empire. At that point in time, Constantinople's population was a mere 70,000 due to the various sieges of the city during the Crusades, the so-called Black Death of the 14th century, and the Ottoman's military conquest of Constantinople, so this historical event was also significant for repopulation of the city. These Sephardic Jews settled in Constantinople as well as Salonika. The Sultan is said to have mocked the Spanish monarch's lack of wisdom: "Ye call Ferdinand a wise king he who makes his land poor and ours rich!". The Spanish Jews were allowed to settle in the wealthier cities of the empire, especially in the European provinces (cities such as: Istanbul, Sarajevo, Salonica, Adrianople and Nicopolis), Western and Northern Anatolia (Bursa, Aydın, Tokat and Amasya), but also in the Mediterranean coastal regions (for example: Jerusalem, Safed, Damascus, Egypt). Izmir was not settled by Spanish Jews until later. The Jewish population at Jerusalem increased from 70 families in 1488 to 1,500 at the beginning of the 16th century. That of Safed increased from 300 to 2,000 families and almost surpassed Jerusalem in importance. Damascus had a Sephardic congregation of 500 families. Istanbul had a Jewish community of 30,000 individuals with 44 synagogues. Bayezid allowed the Jews to live on the banks of the Golden Horn. Egypt, especially Cairo, received a large number of the exiles, who soon out-numbered the native Jews. Gradually, the chief center of the Sephardic Jews became Salonica, where the Spanish Jews soon outnumbered their co-religionists of other nationalities and, at one time, the original native inhabitants.

The Jews satisfied various needs in the Ottoman Empire: the Muslim Turks were largely uninterested in business enterprises and accordingly left commercial occupations to members of minority religions. They also distrusted the Christian subjects whose countries had only recently been conquered by the Ottomans and therefore it was natural to prefer Jewish subjects to which this consideration did not apply.

You missed a bit...

"Chief Rabbi of Edirne and wrote a letter inviting the European Jewry to settle in the Ottoman Empire, in which he stated that: "Turkey is a land wherein nothing is lacking" and asking: "Is it not better for you to live under Muslims than under Christians?".[14][15]"

History of the Jews in the Ottoman Empire - Wikipedia the free encyclopedia

Can you see "Palestine" in there? No...

But you can see an invitation to TURKEY!

Ha ha ha. You are pathetic. THE OTTOMAN EMPIRE INCLUDED ISRAEL. Read it again, DUMBASS!

The Sultan issued a formal invitation to Jews expelled from Spain and Portugal and they started arriving in the empire in great numbers. A key moment in Judeo-Turkic relations occurred in 1492, when more than 150,000 Spanish Jews fled the Spanish Inquisition, many to the Ottoman Empire.

The Spanish Jews were allowed to settle in the wealthier cities of the empire, especially in the European provinces (cities such as: Istanbul, Sarajevo, Salonica, Adrianople and Nicopolis), Western and Northern Anatolia (Bursa, Aydın, Tokat and Amasya), but also in the Mediterranean coastal regions (for example: Jerusalem, Safed, Damascus, Egypt). Izmir was not settled by Spanish Jews until later. The Jewish population at Jerusalem increased from 70 families in 1488 to 1,500 at the beginning of the 16th century. That of Safed increased from 300 to 2,000 families and almost surpassed Jerusalem in importance. Damascus had a Sephardic congregation of 500 families.

In 1534, Spanish refugee Jacob Berab settled in Safed. He believed the time was ripe to reintroduce the old "semikah" (ordination) which would create for Jews worldwide a recognised central authority. In 1538, an assembly of Safed twenty-five rabbis ordained Berab, a step which they hoped would instigate the formation of a new Sanhedrin.

Did you read the bit where the Rabbi sent the invitation out to TURKEY.... NOT Palestine? DUMBASS!

 

[Roudy]

Jews were invited to migrate to Palestine by the Ottomans

Growth and stability under Ottoman rule (1517–1917)
Old Yishuv and Ottoman Jews


The Ari Synagogue in Safed. Founded in the 1570s, it was rebuilt in 1857 following an earthquake.


One of the earliest photographs of Jews praying at the Western Wall of Herod's Temple, 1870s. The Scroll of Ahimaaz (1050 CE) mentions the location as a Jewish prayer site. In around 1560, Suleiman the Magnificent gave official recognition of the right of Jews to pray there.
Palestine was conquered by Turkish Sultan Selim II in 1516–17, and became part of the province of Syria for the next four centuries.

In 1534, Spanish refugee Jacob Berab settled in Safed. He believed the time was ripe to reintroduce the old "semikah" (ordination) which would create for Jews worldwide a recognised central authority.[117] In 1538, an assembly of Safed twenty-five rabbis ordained Berab, a step which they hoped would instigate the formation of a new Sanhedrin. But the plan faltered upon a strong and concerted protest by the chief rabbi of Jerusalem, Levi ben Jacob ibn Habib. Additionally, worried about a scheme which would invest excessive authority in a Jewish senate, possibly resulting in the first step toward the restoration of the Jewish state, the new Ottoman rulers forced Berab to flee Palestine and the plan did not materialize.[117] The 16th-century nevertheless saw a resurgence of Jewish life in Palestine. Palestinian rabbis were instrumental producing a universally accepted manual of Jewish law and some of the most beautiful liturgical poems. Much of this activity occurred at Safed which had become a spiritual centre, a haven for mystics. Joseph Karo's comprehensive guide to Jewish law, the Shulchan Aruch, was considered so authoritative that the variant customs of German-Polish Jewry were merely added as supplement glosses. Some of the most celebrated hymns were written at in Safed by poets such as Israel Najara and Solomon Alkabetz. The town was also a centre of Jewish mysticism, notable kabbalists included Moses Cordovero and the German-born Naphtali Hertz ben Jacob Elhanan. A new method of understanding the kabbalah was developed by Palestinian mystic Isaac Luria, and espoused by his student Chaim Vital. In Safed, the Jews developed a number of branches of trade, especially in grain, spices, textiles and dyeing. In 1577, a Hebrew printing press was established in Safed. The 8,000 or 10,000 Jews in Safed in 1555 grew to 20,000 or 30,000 by the end of the century.

Ottoman Jews

The greatest influx of Jews into Asia Minor and the Ottoman Empire, occurred during the reign of Mehmed the Conquerors's successor, Beyazid II (1481–1512), after the expulsion of the Jews from Spain and Portugal. The Sultan issued a formal invitation to Jews expelled from Spain and Portugal and they started arriving in the empire in great numbers. A key moment in Judeo-Turkic relations occurred in 1492, when more than 150,000 Spanish Jews fled the Spanish Inquisition, many to the Ottoman Empire. At that point in time, Constantinople's population was a mere 70,000 due to the various sieges of the city during the Crusades, the so-called Black Death of the 14th century, and the Ottoman's military conquest of Constantinople, so this historical event was also significant for repopulation of the city. These Sephardic Jews settled in Constantinople as well as Salonika. The Sultan is said to have mocked the Spanish monarch's lack of wisdom: "Ye call Ferdinand a wise king he who makes his land poor and ours rich!". The Spanish Jews were allowed to settle in the wealthier cities of the empire, especially in the European provinces (cities such as: Istanbul, Sarajevo, Salonica, Adrianople and Nicopolis), Western and Northern Anatolia (Bursa, Aydın, Tokat and Amasya), but also in the Mediterranean coastal regions (for example: Jerusalem, Safed, Damascus, Egypt). Izmir was not settled by Spanish Jews until later. The Jewish population at Jerusalem increased from 70 families in 1488 to 1,500 at the beginning of the 16th century. That of Safed increased from 300 to 2,000 families and almost surpassed Jerusalem in importance. Damascus had a Sephardic congregation of 500 families. Istanbul had a Jewish community of 30,000 individuals with 44 synagogues. Bayezid allowed the Jews to live on the banks of the Golden Horn. Egypt, especially Cairo, received a large number of the exiles, who soon out-numbered the native Jews. Gradually, the chief center of the Sephardic Jews became Salonica, where the Spanish Jews soon outnumbered their co-religionists of other nationalities and, at one time, the original native inhabitants.

The Jews satisfied various needs in the Ottoman Empire: the Muslim Turks were largely uninterested in business enterprises and accordingly left commercial occupations to members of minority religions. They also distrusted the Christian subjects whose countries had only recently been conquered by the Ottomans and therefore it was natural to prefer Jewish subjects to which this consideration did not apply.

You missed a bit...

"Chief Rabbi of Edirne and wrote a letter inviting the European Jewry to settle in the Ottoman Empire, in which he stated that: "Turkey is a land wherein nothing is lacking" and asking: "Is it not better for you to live under Muslims than under Christians?".[14][15]"

History of the Jews in the Ottoman Empire - Wikipedia the free encyclopedia

Can you see "Palestine" in there? No...

But you can see an invitation to TURKEY!

Ha ha ha. You are pathetic. THE OTTOMAN EMPIRE INCLUDED ISRAEL. Read it again, DUMBASS!

The Sultan issued a formal invitation to Jews expelled from Spain and Portugal and they started arriving in the empire in great numbers. A key moment in Judeo-Turkic relations occurred in 1492, when more than 150,000 Spanish Jews fled the Spanish Inquisition, many to the Ottoman Empire.

The Spanish Jews were allowed to settle in the wealthier cities of the empire, especially in the European provinces (cities such as: Istanbul, Sarajevo, Salonica, Adrianople and Nicopolis), Western and Northern Anatolia (Bursa, Aydın, Tokat and Amasya), but also in the Mediterranean coastal regions (for example: Jerusalem, Safed, Damascus, Egypt). Izmir was not settled by Spanish Jews until later. The Jewish population at Jerusalem increased from 70 families in 1488 to 1,500 at the beginning of the 16th century. That of Safed increased from 300 to 2,000 families and almost surpassed Jerusalem in importance. Damascus had a Sephardic congregation of 500 families.

In 1534, Spanish refugee Jacob Berab settled in Safed. He believed the time was ripe to reintroduce the old "semikah" (ordination) which would create for Jews worldwide a recognised central authority. In 1538, an assembly of Safed twenty-five rabbis ordained Berab, a step which they hoped would instigate the formation of a new Sanhedrin.

Did you read the bit where the Rabbi sent the invitation out to TURKEY.... NOT Palestine? DUMBASS!

Jews were invited and many of them settled in Jerusalem and Safed. You are obviously having a problem with the truth. The Ottoman Empire empire engulfed most of the Middle East you ignorant fucking moron. like I said before, Jews in the 20th century simply went back to join their brethren in their holy land.

 

[Phoenall]

"The term invasion usually denotes a strategic endeavor of substantial magnitude; because the goals of an invasion are usually large-scale and long-term, a sizeable force is needed to hold territory, and protect the interests of the invading entity."

That is exactly what Zionism intended.

I have longed for a Ferrari for decades, but I just can't go and remove the owner from the car and take it from him.

Their intent was the defining factor. The Zionists never went to Palestine to be Palestinians. Immigration was not the real issue. Their stated goal was to colonize Palestine and create a Jewish state.

How about a link from a non partisan source that says just this, and not your usual half truths from the writings of a 19C Zionist that was quoted in some book.

Zionism was established with the goal of creating a Jewish state.

Zionism emerged in the late 19th century in central and eastern Europe as a national revival movement, and soon after this most leaders of the movement associated the main goal with creating the desired state in Palestine, then an area controlled by the Ottoman Empire.[5][6][7]

Zionism - Wikipedia the free encyclopedia

Not what your link says at all, it says what you copied underneath your propaganda. There is no mention of an invasion or of colonisation nor of the ethnic cleansing of the existing inhabitants. But Jews were invited to migrate to Palestine by the Ottomans before the inception of the Zionist movement

Following rejection by the Ottoman authorities of his ideas, Herzl approached the British, German, Belgian and Italian Governments and such far-flung locations as Cyprus, East Africa and the Congo were considered, but did not materialize. The creation of a Jewish State in Palestine became the avowed aim of zionism, zealously pressed by Dr. Chaim Weizmann when he came to head the movement.

The conference of February 2nd was, in fact, the starting point of a prolonged exchange of views between the Zionist Organization and the British Government ... In July 1917, a formula for a proposed declaration was submitted to the Government by the Zionist representatives. This formula recognized Palestine as 'the national home of the Jewish people' and provided for the establishment of a 'Jewish National Colonising Corporation for the resettlement and economic development of the country'. - See more at: The Origins and Evolution of the Palestine Problem - CEIRPP DPR study part I 1917-1947 30 June 1978

Still does not say that the Jews came as invaders to colonise the land and ethnically cleanse the indigenous inhabitants from the land does it. Saying that the proposals were for the national home of the Jews and providing for the establishment of a Jewish Natioinal Colonising Corporation is not evidence of colonisation having taken place.

 

[Phoenall]

That's just more bullshit. If the Arab invasion wasn't significant then it wouldn't be noted by the British officials, and Jerusalem that had a Jewish majority in the 1800's would suddenly become Muslim majority in about 50 years. How did it happen? Arab invasion.

No one is discussing Jerusalem that was invaded by European Jews starting in the 1800s. We are discussing Palestine.

I post the facts and provide the links to official British and/or UN documents and you just make things up with no back up whatsoever. I am not sure whether you or Phoney is the biggest bullshitter, punk.

What European invasion, still waiting for you to produce evidence of an invasion from a non partisan source

You provided the source yourself with the population statistics for Jerusalem. The Europeans that went to Jerusalem starting in the 1800s were not tourists, they went with the intent to remove the indigenous people and take the land for themselves, and that's what happened. That is called an invasion.

No they didn't. They went there because of the promise the British made to them that they would be able to create a homeland for themselves. You are making stuff up as usual you propaganda machine.
It was not an invasion. I have already refuted your 'invasion' lie. Why do you hate the truth so much ?

Hey toast, I talked to you neighbors. They said I could have your house. OK?

It is if they were handed the title to the property by the last title holders. This is what you don't get the land was Ottoman until 1917 when it became LoN under the surrender treaty. The LoN could then do as they liked with the land, and could grant it to any group they wanted. The US could enact a property law that forces landowners to sell back to the state all land at a reduced value but keep living on the property until they move or die.

 

[Phoenall]

Though you are full of shit, does it really matter what the indigenous people considered themselves? The Europeans went to Palestine to evict the native people and colonize the place. That's just a fact. The fact that there may have a been an Arab of the Jewish religion in Jerusalem at the time makes no difference.

Let me remind you:

"Prior to 1850 there were in the country only a handful of Jews"

. - See more at: Mandate for Palestine - Interim report of the Mandatory to the League of Nations Balfour Declaration text 30 July 1921

Then why did you contradict this when you wrote

The Europeans that went to Jerusalem starting in the 1800s

 

[Phoenall]

How about a link from a non partisan source that says just this, and not your usual half truths from the writings of a 19C Zionist that was quoted in some book.

Zionism was established with the goal of creating a Jewish state.

Zionism emerged in the late 19th century in central and eastern Europe as a national revival movement, and soon after this most leaders of the movement associated the main goal with creating the desired state in Palestine, then an area controlled by the Ottoman Empire.[5][6][7]

Zionism - Wikipedia the free encyclopedia

Not what your link says at all, it says what you copied underneath your propaganda. There is no mention of an invasion or of colonisation nor of the ethnic cleansing of the existing inhabitants. But Jews were invited to migrate to Palestine by the Ottomans before the inception of the Zionist movement

What a clown you are. LOL

New York Times July 20, 1899

"Successful Jewish Colonization Will Extend Beyond Palestine Frontier, Weizmann Tells Actions Committee
July 25, 1926

"“Due to the success of our colonization work in Palestine proper, it is possible that eventually our colonization work will be extended beyond the frontiers of Transjordania. It is true that the Palestine government has not taken a clear stand in regard to its economic policy, but well founded demands have every prospect of being agreed to. A great deal has been achieved during the last months,” Dr. Weizmann said."

Successful Jewish Colonization Will Extend Beyond Palestine Frontier Weizmann Tells Actions Committ Jewish Telegraphic Agency

So where does it say that bit was an invasion with the intention of ethnically cleansing the arab muslims and Christians from Palestine. That is your claim that you have still not proven because it is a propaganda lie.

Read your links again and pay close attention to their source and what they say in full, cherry picking just shows that you are unable to produce valid evidence of your claims.

The sources are the New York Times and the Jewish Telegraph Agency. There is no "cherry picking" just facts.

The evidence is that Chaim Wietzmann stated that they intended to colonize Palestine and in one declaration added that they planned to colonize Trans-Jordania

The evidence that the Zionist intention was to colonize and ethnically cleanse the local population is the fact that it is exactly what occurred. Talk about cognitive dissonance. LOL

So why did you not post the report in its entireity, and only those parts you cherry picked. Still no link to there ever being an invasion with the intent of ethnically cleansing the land od the indigenous and colonising it with Jews.

 

[Phoenall]

How about a link from a non partisan source that says just this, and not your usual half truths from the writings of a 19C Zionist that was quoted in some book.

Zionism was established with the goal of creating a Jewish state.

Zionism emerged in the late 19th century in central and eastern Europe as a national revival movement, and soon after this most leaders of the movement associated the main goal with creating the desired state in Palestine, then an area controlled by the Ottoman Empire.[5][6][7]

Zionism - Wikipedia the free encyclopedia

Not what your link says at all, it says what you copied underneath your propaganda. There is no mention of an invasion or of colonisation nor of the ethnic cleansing of the existing inhabitants. But Jews were invited to migrate to Palestine by the Ottomans before the inception of the Zionist movement

What a clown you are. LOL

New York Times July 20, 1899

"Successful Jewish Colonization Will Extend Beyond Palestine Frontier, Weizmann Tells Actions Committee
July 25, 1926

"“Due to the success of our colonization work in Palestine proper, it is possible that eventually our colonization work will be extended beyond the frontiers of Transjordania. It is true that the Palestine government has not taken a clear stand in regard to its economic policy, but well founded demands have every prospect of being agreed to. A great deal has been achieved during the last months,” Dr. Weizmann said."

Successful Jewish Colonization Will Extend Beyond Palestine Frontier Weizmann Tells Actions Committ Jewish Telegraphic Agency

What's your point? You never have anything. Despite all the expulsions, invasions, and pogroms, Jews kept coming back and settling in their holy land for 2000 years. Except after the collapse of the Ottoman Empire there was an opportunity to finally resestablish a Jewish state. And that's exactly what they did.

Now that is as extraordinary as a response can get. In one phrase you claim I "never have anything" and in the next you validate what I stated. That the Zionists colonized Palestine, evicted the Muslims and Christians that lived there and created a state for themselves. Do you ever think before you post?

Then prove that this is the case freddy boy, provide a single link stating that the Jews colonised Palestine evicted the Christians and muslims that lived there and created a state for themselves without any outside influence at all.

 

[Phoenall]

Though you are full of shit, does it really matter what the indigenous people considered themselves? The Europeans went to Palestine to evict the native people and colonize the place. That's just a fact. The fact that there may have a been an Arab of the Jewish religion in Jerusalem at the time makes no difference.

Let me remind you:

"Prior to 1850 there were in the country only a handful of Jews"

. - See more at: Mandate for Palestine - Interim report of the Mandatory to the League of Nations Balfour Declaration text 30 July 1921

Wrong again. The Arabs were invaders, while the Jews were immigrating back to join their brethern. Does it matter whether it's called colonization? The Arabs weren't in charge of the land and had no say. Immigration does not add up to eviction. In fact, it was the Arab savages who started massacring the Jews.

Of course it added up to eviction, it is exactly what happened. Cognitive dissonance again. If there were a few Italians in England and Italians decided to colonize the place because the Romans had once owned the place before, I doubt that the English would appreciate the Italians creating an Italian state there.

LINK to show in was an invasion and aggressive colonisation. Your comparison leaves so many variables out as to be stupid. To match the problems in Palestine first the UK would have needed to have been defeated in war and surrendered all of its sovereignty over the UK to the winners. Then they would have needed to have partitioned the UK and granted parts of the land to the English, Welsh, Scotts and Irish with a small part going to the Romans who had no nation of their own to create a Roman National Home in Hastings as long as they allowed the English full access to their monuments .

 

[Phoenall]

I think what he is talking about are the Arabs who migrated illegally to Mandatory Palestine and therefore were never part of any population census.

How about a to what YOU think he's talking about then.... For sure as hell he doesn't know what he's talking about...

Get it right whenever a topic is broached that you don't know about you make this same claim. Time to get educated and see what you are missing in your tiny boring life

So rather than answer the question you choose to insult me... Very brave you keyboard ninja warrior....

Answer the questions, clearly, concisely and then show everyone how clever you are... NOT!!!

if I wanted to insult you I would, but in this case I pointed out a fact that has been pointed out many times before

The fact that you are not particularly bright Phoney!

No that you are a TROLL who goes crying to teacher when the other kids wont let you play. In this case you were incapable of giving a concise and relevant answer so you resorted to your usual childish behaviour

 

[Phoenall]

Jews were invited to migrate to Palestine by the Ottomans

Here you go seeing as you consider this a valid form of linking

Google

 

[Phoenall]

Jews were invited to migrate to Palestine by the Ottomans

Growth and stability under Ottoman rule (1517–1917)
Old Yishuv and Ottoman Jews


The Ari Synagogue in Safed. Founded in the 1570s, it was rebuilt in 1857 following an earthquake.


One of the earliest photographs of Jews praying at the Western Wall of Herod's Temple, 1870s. The Scroll of Ahimaaz (1050 CE) mentions the location as a Jewish prayer site. In around 1560, Suleiman the Magnificent gave official recognition of the right of Jews to pray there.
Palestine was conquered by Turkish Sultan Selim II in 1516–17, and became part of the province of Syria for the next four centuries.

In 1534, Spanish refugee Jacob Berab settled in Safed. He believed the time was ripe to reintroduce the old "semikah" (ordination) which would create for Jews worldwide a recognised central authority.[117] In 1538, an assembly of Safed twenty-five rabbis ordained Berab, a step which they hoped would instigate the formation of a new Sanhedrin. But the plan faltered upon a strong and concerted protest by the chief rabbi of Jerusalem, Levi ben Jacob ibn Habib. Additionally, worried about a scheme which would invest excessive authority in a Jewish senate, possibly resulting in the first step toward the restoration of the Jewish state, the new Ottoman rulers forced Berab to flee Palestine and the plan did not materialize.[117] The 16th-century nevertheless saw a resurgence of Jewish life in Palestine. Palestinian rabbis were instrumental producing a universally accepted manual of Jewish law and some of the most beautiful liturgical poems. Much of this activity occurred at Safed which had become a spiritual centre, a haven for mystics. Joseph Karo's comprehensive guide to Jewish law, the Shulchan Aruch, was considered so authoritative that the variant customs of German-Polish Jewry were merely added as supplement glosses. Some of the most celebrated hymns were written at in Safed by poets such as Israel Najara and Solomon Alkabetz. The town was also a centre of Jewish mysticism, notable kabbalists included Moses Cordovero and the German-born Naphtali Hertz ben Jacob Elhanan. A new method of understanding the kabbalah was developed by Palestinian mystic Isaac Luria, and espoused by his student Chaim Vital. In Safed, the Jews developed a number of branches of trade, especially in grain, spices, textiles and dyeing. In 1577, a Hebrew printing press was established in Safed. The 8,000 or 10,000 Jews in Safed in 1555 grew to 20,000 or 30,000 by the end of the century.

Ottoman Jews

The greatest influx of Jews into Asia Minor and the Ottoman Empire, occurred during the reign of Mehmed the Conquerors's successor, Beyazid II (1481–1512), after the expulsion of the Jews from Spain and Portugal. The Sultan issued a formal invitation to Jews expelled from Spain and Portugal and they started arriving in the empire in great numbers. A key moment in Judeo-Turkic relations occurred in 1492, when more than 150,000 Spanish Jews fled the Spanish Inquisition, many to the Ottoman Empire. At that point in time, Constantinople's population was a mere 70,000 due to the various sieges of the city during the Crusades, the so-called Black Death of the 14th century, and the Ottoman's military conquest of Constantinople, so this historical event was also significant for repopulation of the city. These Sephardic Jews settled in Constantinople as well as Salonika. The Sultan is said to have mocked the Spanish monarch's lack of wisdom: "Ye call Ferdinand a wise king he who makes his land poor and ours rich!". The Spanish Jews were allowed to settle in the wealthier cities of the empire, especially in the European provinces (cities such as: Istanbul, Sarajevo, Salonica, Adrianople and Nicopolis), Western and Northern Anatolia (Bursa, Aydın, Tokat and Amasya), but also in the Mediterranean coastal regions (for example: Jerusalem, Safed, Damascus, Egypt). Izmir was not settled by Spanish Jews until later. The Jewish population at Jerusalem increased from 70 families in 1488 to 1,500 at the beginning of the 16th century. That of Safed increased from 300 to 2,000 families and almost surpassed Jerusalem in importance. Damascus had a Sephardic congregation of 500 families. Istanbul had a Jewish community of 30,000 individuals with 44 synagogues. Bayezid allowed the Jews to live on the banks of the Golden Horn. Egypt, especially Cairo, received a large number of the exiles, who soon out-numbered the native Jews. Gradually, the chief center of the Sephardic Jews became Salonica, where the Spanish Jews soon outnumbered their co-religionists of other nationalities and, at one time, the original native inhabitants.

The Jews satisfied various needs in the Ottoman Empire: the Muslim Turks were largely uninterested in business enterprises and accordingly left commercial occupations to members of minority religions. They also distrusted the Christian subjects whose countries had only recently been conquered by the Ottomans and therefore it was natural to prefer Jewish subjects to which this consideration did not apply.

The Jews were invited but Zionist colonization was rejected.

Following rejection by the Ottoman authorities of his ideas, Herzl approached the British, German, Belgian and Italian Governments and such far-flung locations as Cyprus, East Africa and the Congo were considered, but did not materialize. The creation of a Jewish State in Palestine became the avowed aim of zionism, zealously pressed by Dr. Chaim Weizmann when he came to head the movement. - See more at: The Origins and Evolution of the Palestine Problem - CEIRPP DPR study part I 1917-1947 30 June 1978 ​

Yet the ones that came were still Zionists weren't they, so making a mockery of your reply. All that was rejected AT THAT TIME was the National Home Of The Jews, nothing else.

 

[Humanity]

Growth and stability under Ottoman rule (1517–1917)
Old Yishuv and Ottoman Jews


The Ari Synagogue in Safed. Founded in the 1570s, it was rebuilt in 1857 following an earthquake.


One of the earliest photographs of Jews praying at the Western Wall of Herod's Temple, 1870s. The Scroll of Ahimaaz (1050 CE) mentions the location as a Jewish prayer site. In around 1560, Suleiman the Magnificent gave official recognition of the right of Jews to pray there.
Palestine was conquered by Turkish Sultan Selim II in 1516–17, and became part of the province of Syria for the next four centuries.

In 1534, Spanish refugee Jacob Berab settled in Safed. He believed the time was ripe to reintroduce the old "semikah" (ordination) which would create for Jews worldwide a recognised central authority.[117] In 1538, an assembly of Safed twenty-five rabbis ordained Berab, a step which they hoped would instigate the formation of a new Sanhedrin. But the plan faltered upon a strong and concerted protest by the chief rabbi of Jerusalem, Levi ben Jacob ibn Habib. Additionally, worried about a scheme which would invest excessive authority in a Jewish senate, possibly resulting in the first step toward the restoration of the Jewish state, the new Ottoman rulers forced Berab to flee Palestine and the plan did not materialize.[117] The 16th-century nevertheless saw a resurgence of Jewish life in Palestine. Palestinian rabbis were instrumental producing a universally accepted manual of Jewish law and some of the most beautiful liturgical poems. Much of this activity occurred at Safed which had become a spiritual centre, a haven for mystics. Joseph Karo's comprehensive guide to Jewish law, the Shulchan Aruch, was considered so authoritative that the variant customs of German-Polish Jewry were merely added as supplement glosses. Some of the most celebrated hymns were written at in Safed by poets such as Israel Najara and Solomon Alkabetz. The town was also a centre of Jewish mysticism, notable kabbalists included Moses Cordovero and the German-born Naphtali Hertz ben Jacob Elhanan. A new method of understanding the kabbalah was developed by Palestinian mystic Isaac Luria, and espoused by his student Chaim Vital. In Safed, the Jews developed a number of branches of trade, especially in grain, spices, textiles and dyeing. In 1577, a Hebrew printing press was established in Safed. The 8,000 or 10,000 Jews in Safed in 1555 grew to 20,000 or 30,000 by the end of the century.

Ottoman Jews

The greatest influx of Jews into Asia Minor and the Ottoman Empire, occurred during the reign of Mehmed the Conquerors's successor, Beyazid II (1481–1512), after the expulsion of the Jews from Spain and Portugal. The Sultan issued a formal invitation to Jews expelled from Spain and Portugal and they started arriving in the empire in great numbers. A key moment in Judeo-Turkic relations occurred in 1492, when more than 150,000 Spanish Jews fled the Spanish Inquisition, many to the Ottoman Empire. At that point in time, Constantinople's population was a mere 70,000 due to the various sieges of the city during the Crusades, the so-called Black Death of the 14th century, and the Ottoman's military conquest of Constantinople, so this historical event was also significant for repopulation of the city. These Sephardic Jews settled in Constantinople as well as Salonika. The Sultan is said to have mocked the Spanish monarch's lack of wisdom: "Ye call Ferdinand a wise king he who makes his land poor and ours rich!". The Spanish Jews were allowed to settle in the wealthier cities of the empire, especially in the European provinces (cities such as: Istanbul, Sarajevo, Salonica, Adrianople and Nicopolis), Western and Northern Anatolia (Bursa, Aydın, Tokat and Amasya), but also in the Mediterranean coastal regions (for example: Jerusalem, Safed, Damascus, Egypt). Izmir was not settled by Spanish Jews until later. The Jewish population at Jerusalem increased from 70 families in 1488 to 1,500 at the beginning of the 16th century. That of Safed increased from 300 to 2,000 families and almost surpassed Jerusalem in importance. Damascus had a Sephardic congregation of 500 families. Istanbul had a Jewish community of 30,000 individuals with 44 synagogues. Bayezid allowed the Jews to live on the banks of the Golden Horn. Egypt, especially Cairo, received a large number of the exiles, who soon out-numbered the native Jews. Gradually, the chief center of the Sephardic Jews became Salonica, where the Spanish Jews soon outnumbered their co-religionists of other nationalities and, at one time, the original native inhabitants.

The Jews satisfied various needs in the Ottoman Empire: the Muslim Turks were largely uninterested in business enterprises and accordingly left commercial occupations to members of minority religions. They also distrusted the Christian subjects whose countries had only recently been conquered by the Ottomans and therefore it was natural to prefer Jewish subjects to which this consideration did not apply.

You missed a bit...

"Chief Rabbi of Edirne and wrote a letter inviting the European Jewry to settle in the Ottoman Empire, in which he stated that: "Turkey is a land wherein nothing is lacking" and asking: "Is it not better for you to live under Muslims than under Christians?".[14][15]"

History of the Jews in the Ottoman Empire - Wikipedia the free encyclopedia

Can you see "Palestine" in there? No...

But you can see an invitation to TURKEY!

Ha ha ha. You are pathetic. THE OTTOMAN EMPIRE INCLUDED ISRAEL. Read it again, DUMBASS!

The Sultan issued a formal invitation to Jews expelled from Spain and Portugal and they started arriving in the empire in great numbers. A key moment in Judeo-Turkic relations occurred in 1492, when more than 150,000 Spanish Jews fled the Spanish Inquisition, many to the Ottoman Empire.

The Spanish Jews were allowed to settle in the wealthier cities of the empire, especially in the European provinces (cities such as: Istanbul, Sarajevo, Salonica, Adrianople and Nicopolis), Western and Northern Anatolia (Bursa, Aydın, Tokat and Amasya), but also in the Mediterranean coastal regions (for example: Jerusalem, Safed, Damascus, Egypt). Izmir was not settled by Spanish Jews until later. The Jewish population at Jerusalem increased from 70 families in 1488 to 1,500 at the beginning of the 16th century. That of Safed increased from 300 to 2,000 families and almost surpassed Jerusalem in importance. Damascus had a Sephardic congregation of 500 families.

In 1534, Spanish refugee Jacob Berab settled in Safed. He believed the time was ripe to reintroduce the old "semikah" (ordination) which would create for Jews worldwide a recognised central authority. In 1538, an assembly of Safed twenty-five rabbis ordained Berab, a step which they hoped would instigate the formation of a new Sanhedrin.

Did you read the bit where the Rabbi sent the invitation out to TURKEY.... NOT Palestine? DUMBASS!

Jews were invited and many of them settled in Jerusalem and Safed. You are obviously having a problem with the truth. The Ottoman Empire empire engulfed most of the Middle East you ignorant fucking moron. like I said before, Jews in the 20th century simply went back to join their brethren in their holy land.

You are obviously having a problem reading English...

"in order to revivify Constantinople he ordered that Muslims,Christians and Jews from all over his empire be resettled in the new capital."

Since when was Constantinople in Israel?

Oh wait... Has Netanyahu sent more illegal settlers to steal other peoples land? Annexed Turkey?

 

[Humanity]

Jews were invited to migrate to Palestine by the Ottomans

Here you go seeing as you consider this a valid form of linking

Google

As I have said before you lack any form of intelligence and imagination...

You believe your own bullshit (thats scary!) and then expect others to believe it without a single verifiable link....

 

[P F Tinmore]

Jews were invited to migrate to Palestine by the Ottomans

Growth and stability under Ottoman rule (1517–1917)
Old Yishuv and Ottoman Jews


The Ari Synagogue in Safed. Founded in the 1570s, it was rebuilt in 1857 following an earthquake.


One of the earliest photographs of Jews praying at the Western Wall of Herod's Temple, 1870s. The Scroll of Ahimaaz (1050 CE) mentions the location as a Jewish prayer site. In around 1560, Suleiman the Magnificent gave official recognition of the right of Jews to pray there.
Palestine was conquered by Turkish Sultan Selim II in 1516–17, and became part of the province of Syria for the next four centuries.

In 1534, Spanish refugee Jacob Berab settled in Safed. He believed the time was ripe to reintroduce the old "semikah" (ordination) which would create for Jews worldwide a recognised central authority.[117] In 1538, an assembly of Safed twenty-five rabbis ordained Berab, a step which they hoped would instigate the formation of a new Sanhedrin. But the plan faltered upon a strong and concerted protest by the chief rabbi of Jerusalem, Levi ben Jacob ibn Habib. Additionally, worried about a scheme which would invest excessive authority in a Jewish senate, possibly resulting in the first step toward the restoration of the Jewish state, the new Ottoman rulers forced Berab to flee Palestine and the plan did not materialize.[117] The 16th-century nevertheless saw a resurgence of Jewish life in Palestine. Palestinian rabbis were instrumental producing a universally accepted manual of Jewish law and some of the most beautiful liturgical poems. Much of this activity occurred at Safed which had become a spiritual centre, a haven for mystics. Joseph Karo's comprehensive guide to Jewish law, the Shulchan Aruch, was considered so authoritative that the variant customs of German-Polish Jewry were merely added as supplement glosses. Some of the most celebrated hymns were written at in Safed by poets such as Israel Najara and Solomon Alkabetz. The town was also a centre of Jewish mysticism, notable kabbalists included Moses Cordovero and the German-born Naphtali Hertz ben Jacob Elhanan. A new method of understanding the kabbalah was developed by Palestinian mystic Isaac Luria, and espoused by his student Chaim Vital. In Safed, the Jews developed a number of branches of trade, especially in grain, spices, textiles and dyeing. In 1577, a Hebrew printing press was established in Safed. The 8,000 or 10,000 Jews in Safed in 1555 grew to 20,000 or 30,000 by the end of the century.

Ottoman Jews

The greatest influx of Jews into Asia Minor and the Ottoman Empire, occurred during the reign of Mehmed the Conquerors's successor, Beyazid II (1481–1512), after the expulsion of the Jews from Spain and Portugal. The Sultan issued a formal invitation to Jews expelled from Spain and Portugal and they started arriving in the empire in great numbers. A key moment in Judeo-Turkic relations occurred in 1492, when more than 150,000 Spanish Jews fled the Spanish Inquisition, many to the Ottoman Empire. At that point in time, Constantinople's population was a mere 70,000 due to the various sieges of the city during the Crusades, the so-called Black Death of the 14th century, and the Ottoman's military conquest of Constantinople, so this historical event was also significant for repopulation of the city. These Sephardic Jews settled in Constantinople as well as Salonika. The Sultan is said to have mocked the Spanish monarch's lack of wisdom: "Ye call Ferdinand a wise king he who makes his land poor and ours rich!". The Spanish Jews were allowed to settle in the wealthier cities of the empire, especially in the European provinces (cities such as: Istanbul, Sarajevo, Salonica, Adrianople and Nicopolis), Western and Northern Anatolia (Bursa, Aydın, Tokat and Amasya), but also in the Mediterranean coastal regions (for example: Jerusalem, Safed, Damascus, Egypt). Izmir was not settled by Spanish Jews until later. The Jewish population at Jerusalem increased from 70 families in 1488 to 1,500 at the beginning of the 16th century. That of Safed increased from 300 to 2,000 families and almost surpassed Jerusalem in importance. Damascus had a Sephardic congregation of 500 families. Istanbul had a Jewish community of 30,000 individuals with 44 synagogues. Bayezid allowed the Jews to live on the banks of the Golden Horn. Egypt, especially Cairo, received a large number of the exiles, who soon out-numbered the native Jews. Gradually, the chief center of the Sephardic Jews became Salonica, where the Spanish Jews soon outnumbered their co-religionists of other nationalities and, at one time, the original native inhabitants.

The Jews satisfied various needs in the Ottoman Empire: the Muslim Turks were largely uninterested in business enterprises and accordingly left commercial occupations to members of minority religions. They also distrusted the Christian subjects whose countries had only recently been conquered by the Ottomans and therefore it was natural to prefer Jewish subjects to which this consideration did not apply.

The Jews were invited but Zionist colonization was rejected.

Following rejection by the Ottoman authorities of his ideas, Herzl approached the British, German, Belgian and Italian Governments and such far-flung locations as Cyprus, East Africa and the Congo were considered, but did not materialize. The creation of a Jewish State in Palestine became the avowed aim of zionism, zealously pressed by Dr. Chaim Weizmann when he came to head the movement. - See more at: The Origins and Evolution of the Palestine Problem - CEIRPP DPR study part I 1917-1947 30 June 1978 ​

Yet the ones that came were still Zionists weren't they, so making a mockery of your reply. All that was rejected AT THAT TIME was the National Home Of The Jews, nothing else.

Again.

The Jews were invited but Zionist colonization was rejected.

 

[Phoenall]

Jews were invited to migrate to Palestine by the Ottomans

Here you go seeing as you consider this a valid form of linking

Google

As I have said before you lack any form of intelligence and imagination...

You believe your own bullshit (thats scary!) and then expect others to believe it without a single verifiable link....

View attachment 42173

Don't like your own treatment so you whinge like a spoilt brat.

 

[Phoenall]

Jews were invited to migrate to Palestine by the Ottomans

Growth and stability under Ottoman rule (1517–1917)
Old Yishuv and Ottoman Jews


The Ari Synagogue in Safed. Founded in the 1570s, it was rebuilt in 1857 following an earthquake.


One of the earliest photographs of Jews praying at the Western Wall of Herod's Temple, 1870s. The Scroll of Ahimaaz (1050 CE) mentions the location as a Jewish prayer site. In around 1560, Suleiman the Magnificent gave official recognition of the right of Jews to pray there.
Palestine was conquered by Turkish Sultan Selim II in 1516–17, and became part of the province of Syria for the next four centuries.

In 1534, Spanish refugee Jacob Berab settled in Safed. He believed the time was ripe to reintroduce the old "semikah" (ordination) which would create for Jews worldwide a recognised central authority.[117] In 1538, an assembly of Safed twenty-five rabbis ordained Berab, a step which they hoped would instigate the formation of a new Sanhedrin. But the plan faltered upon a strong and concerted protest by the chief rabbi of Jerusalem, Levi ben Jacob ibn Habib. Additionally, worried about a scheme which would invest excessive authority in a Jewish senate, possibly resulting in the first step toward the restoration of the Jewish state, the new Ottoman rulers forced Berab to flee Palestine and the plan did not materialize.[117] The 16th-century nevertheless saw a resurgence of Jewish life in Palestine. Palestinian rabbis were instrumental producing a universally accepted manual of Jewish law and some of the most beautiful liturgical poems. Much of this activity occurred at Safed which had become a spiritual centre, a haven for mystics. Joseph Karo's comprehensive guide to Jewish law, the Shulchan Aruch, was considered so authoritative that the variant customs of German-Polish Jewry were merely added as supplement glosses. Some of the most celebrated hymns were written at in Safed by poets such as Israel Najara and Solomon Alkabetz. The town was also a centre of Jewish mysticism, notable kabbalists included Moses Cordovero and the German-born Naphtali Hertz ben Jacob Elhanan. A new method of understanding the kabbalah was developed by Palestinian mystic Isaac Luria, and espoused by his student Chaim Vital. In Safed, the Jews developed a number of branches of trade, especially in grain, spices, textiles and dyeing. In 1577, a Hebrew printing press was established in Safed. The 8,000 or 10,000 Jews in Safed in 1555 grew to 20,000 or 30,000 by the end of the century.

Ottoman Jews

The greatest influx of Jews into Asia Minor and the Ottoman Empire, occurred during the reign of Mehmed the Conquerors's successor, Beyazid II (1481–1512), after the expulsion of the Jews from Spain and Portugal. The Sultan issued a formal invitation to Jews expelled from Spain and Portugal and they started arriving in the empire in great numbers. A key moment in Judeo-Turkic relations occurred in 1492, when more than 150,000 Spanish Jews fled the Spanish Inquisition, many to the Ottoman Empire. At that point in time, Constantinople's population was a mere 70,000 due to the various sieges of the city during the Crusades, the so-called Black Death of the 14th century, and the Ottoman's military conquest of Constantinople, so this historical event was also significant for repopulation of the city. These Sephardic Jews settled in Constantinople as well as Salonika. The Sultan is said to have mocked the Spanish monarch's lack of wisdom: "Ye call Ferdinand a wise king he who makes his land poor and ours rich!". The Spanish Jews were allowed to settle in the wealthier cities of the empire, especially in the European provinces (cities such as: Istanbul, Sarajevo, Salonica, Adrianople and Nicopolis), Western and Northern Anatolia (Bursa, Aydın, Tokat and Amasya), but also in the Mediterranean coastal regions (for example: Jerusalem, Safed, Damascus, Egypt). Izmir was not settled by Spanish Jews until later. The Jewish population at Jerusalem increased from 70 families in 1488 to 1,500 at the beginning of the 16th century. That of Safed increased from 300 to 2,000 families and almost surpassed Jerusalem in importance. Damascus had a Sephardic congregation of 500 families. Istanbul had a Jewish community of 30,000 individuals with 44 synagogues. Bayezid allowed the Jews to live on the banks of the Golden Horn. Egypt, especially Cairo, received a large number of the exiles, who soon out-numbered the native Jews. Gradually, the chief center of the Sephardic Jews became Salonica, where the Spanish Jews soon outnumbered their co-religionists of other nationalities and, at one time, the original native inhabitants.

The Jews satisfied various needs in the Ottoman Empire: the Muslim Turks were largely uninterested in business enterprises and accordingly left commercial occupations to members of minority religions. They also distrusted the Christian subjects whose countries had only recently been conquered by the Ottomans and therefore it was natural to prefer Jewish subjects to which this consideration did not apply.

The Jews were invited but Zionist colonization was rejected.

Following rejection by the Ottoman authorities of his ideas, Herzl approached the British, German, Belgian and Italian Governments and such far-flung locations as Cyprus, East Africa and the Congo were considered, but did not materialize. The creation of a Jewish State in Palestine became the avowed aim of zionism, zealously pressed by Dr. Chaim Weizmann when he came to head the movement. - See more at: The Origins and Evolution of the Palestine Problem - CEIRPP DPR study part I 1917-1947 30 June 1978 ​

Yet the ones that came were still Zionists weren't they, so making a mockery of your reply. All that was rejected AT THAT TIME was the National Home Of The Jews, nothing else.

Again.

The Jews were invited but Zionist colonization was rejected.

Still Zionists which kinda negates your reply

 

[Roudy]

Growth and stability under Ottoman rule (1517–1917)
Old Yishuv and Ottoman Jews


The Ari Synagogue in Safed. Founded in the 1570s, it was rebuilt in 1857 following an earthquake.


One of the earliest photographs of Jews praying at the Western Wall of Herod's Temple, 1870s. The Scroll of Ahimaaz (1050 CE) mentions the location as a Jewish prayer site. In around 1560, Suleiman the Magnificent gave official recognition of the right of Jews to pray there.
Palestine was conquered by Turkish Sultan Selim II in 1516–17, and became part of the province of Syria for the next four centuries.

In 1534, Spanish refugee Jacob Berab settled in Safed. He believed the time was ripe to reintroduce the old "semikah" (ordination) which would create for Jews worldwide a recognised central authority.[117] In 1538, an assembly of Safed twenty-five rabbis ordained Berab, a step which they hoped would instigate the formation of a new Sanhedrin. But the plan faltered upon a strong and concerted protest by the chief rabbi of Jerusalem, Levi ben Jacob ibn Habib. Additionally, worried about a scheme which would invest excessive authority in a Jewish senate, possibly resulting in the first step toward the restoration of the Jewish state, the new Ottoman rulers forced Berab to flee Palestine and the plan did not materialize.[117] The 16th-century nevertheless saw a resurgence of Jewish life in Palestine. Palestinian rabbis were instrumental producing a universally accepted manual of Jewish law and some of the most beautiful liturgical poems. Much of this activity occurred at Safed which had become a spiritual centre, a haven for mystics. Joseph Karo's comprehensive guide to Jewish law, the Shulchan Aruch, was considered so authoritative that the variant customs of German-Polish Jewry were merely added as supplement glosses. Some of the most celebrated hymns were written at in Safed by poets such as Israel Najara and Solomon Alkabetz. The town was also a centre of Jewish mysticism, notable kabbalists included Moses Cordovero and the German-born Naphtali Hertz ben Jacob Elhanan. A new method of understanding the kabbalah was developed by Palestinian mystic Isaac Luria, and espoused by his student Chaim Vital. In Safed, the Jews developed a number of branches of trade, especially in grain, spices, textiles and dyeing. In 1577, a Hebrew printing press was established in Safed. The 8,000 or 10,000 Jews in Safed in 1555 grew to 20,000 or 30,000 by the end of the century.

Ottoman Jews

The greatest influx of Jews into Asia Minor and the Ottoman Empire, occurred during the reign of Mehmed the Conquerors's successor, Beyazid II (1481–1512), after the expulsion of the Jews from Spain and Portugal. The Sultan issued a formal invitation to Jews expelled from Spain and Portugal and they started arriving in the empire in great numbers. A key moment in Judeo-Turkic relations occurred in 1492, when more than 150,000 Spanish Jews fled the Spanish Inquisition, many to the Ottoman Empire. At that point in time, Constantinople's population was a mere 70,000 due to the various sieges of the city during the Crusades, the so-called Black Death of the 14th century, and the Ottoman's military conquest of Constantinople, so this historical event was also significant for repopulation of the city. These Sephardic Jews settled in Constantinople as well as Salonika. The Sultan is said to have mocked the Spanish monarch's lack of wisdom: "Ye call Ferdinand a wise king he who makes his land poor and ours rich!". The Spanish Jews were allowed to settle in the wealthier cities of the empire, especially in the European provinces (cities such as: Istanbul, Sarajevo, Salonica, Adrianople and Nicopolis), Western and Northern Anatolia (Bursa, Aydın, Tokat and Amasya), but also in the Mediterranean coastal regions (for example: Jerusalem, Safed, Damascus, Egypt). Izmir was not settled by Spanish Jews until later. The Jewish population at Jerusalem increased from 70 families in 1488 to 1,500 at the beginning of the 16th century. That of Safed increased from 300 to 2,000 families and almost surpassed Jerusalem in importance. Damascus had a Sephardic congregation of 500 families. Istanbul had a Jewish community of 30,000 individuals with 44 synagogues. Bayezid allowed the Jews to live on the banks of the Golden Horn. Egypt, especially Cairo, received a large number of the exiles, who soon out-numbered the native Jews. Gradually, the chief center of the Sephardic Jews became Salonica, where the Spanish Jews soon outnumbered their co-religionists of other nationalities and, at one time, the original native inhabitants.

The Jews satisfied various needs in the Ottoman Empire: the Muslim Turks were largely uninterested in business enterprises and accordingly left commercial occupations to members of minority religions. They also distrusted the Christian subjects whose countries had only recently been conquered by the Ottomans and therefore it was natural to prefer Jewish subjects to which this consideration did not apply.

You missed a bit...

"Chief Rabbi of Edirne and wrote a letter inviting the European Jewry to settle in the Ottoman Empire, in which he stated that: "Turkey is a land wherein nothing is lacking" and asking: "Is it not better for you to live under Muslims than under Christians?".[14][15]"

History of the Jews in the Ottoman Empire - Wikipedia the free encyclopedia

Can you see "Palestine" in there? No...

But you can see an invitation to TURKEY!

Ha ha ha. You are pathetic. THE OTTOMAN EMPIRE INCLUDED ISRAEL. Read it again, DUMBASS!

The Sultan issued a formal invitation to Jews expelled from Spain and Portugal and they started arriving in the empire in great numbers. A key moment in Judeo-Turkic relations occurred in 1492, when more than 150,000 Spanish Jews fled the Spanish Inquisition, many to the Ottoman Empire.

The Spanish Jews were allowed to settle in the wealthier cities of the empire, especially in the European provinces (cities such as: Istanbul, Sarajevo, Salonica, Adrianople and Nicopolis), Western and Northern Anatolia (Bursa, Aydın, Tokat and Amasya), but also in the Mediterranean coastal regions (for example: Jerusalem, Safed, Damascus, Egypt). Izmir was not settled by Spanish Jews until later. The Jewish population at Jerusalem increased from 70 families in 1488 to 1,500 at the beginning of the 16th century. That of Safed increased from 300 to 2,000 families and almost surpassed Jerusalem in importance. Damascus had a Sephardic congregation of 500 families.

In 1534, Spanish refugee Jacob Berab settled in Safed. He believed the time was ripe to reintroduce the old "semikah" (ordination) which would create for Jews worldwide a recognised central authority. In 1538, an assembly of Safed twenty-five rabbis ordained Berab, a step which they hoped would instigate the formation of a new Sanhedrin.

Did you read the bit where the Rabbi sent the invitation out to TURKEY.... NOT Palestine? DUMBASS!

Jews were invited and many of them settled in Jerusalem and Safed. You are obviously having a problem with the truth. The Ottoman Empire empire engulfed most of the Middle East you ignorant fucking moron. like I said before, Jews in the 20th century simply went back to join their brethren in their holy land.

You are obviously having a problem reading English...

"in order to revivify Constantinople he ordered that Muslims,Christians and Jews from all over his empire be resettled in the new capital."

Since when was Constantinople in Israel?

Oh wait... Has Netanyahu sent more illegal settlers to steal other peoples land? Annexed Turkey?

I understand you are a mental midget and a fucking retard that can't read because the truth is too hard to absorb. The Jews that were invited settled ALL OVER THE OTTOMAN EMPIRE, which included Israel, Iraq, Syria, Lebanon, Egypt, etc..not only Constantinople. Apparently you flunked world history as well.

This is what happens when terrorist supporting dickheads like you ask for "links", you lack the intellectual honesty to face the facts. So, I will post it one more time just to watch you eat shit again:

The Sultan issued a formal invitation to Jews expelled from Spain and Portugal and they started arriving in the empire in great numbers. A key moment in Judeo-Turkic relations occurred in 1492, when more than 150,000 Spanish Jews fled the Spanish Inquisition, many to the Ottoman Empire.

The Spanish Jews were allowed to settle in the wealthier cities of the empire, especially in the European provinces (cities such as: Istanbul, Sarajevo, Salonica, Adrianople and Nicopolis), Western and Northern Anatolia (Bursa, Aydın, Tokat and Amasya), but also in the Mediterranean coastal regions (for example: Jerusalem, Safed, Damascus, Egypt). Izmir was not settled by Spanish Jews until later. The Jewish population at Jerusalem increased from 70 families in 1488 to 1,500 at the beginning of the 16th century. That of Safed increased from 300 to 2,000 families and almost surpassed Jerusalem in importance. Damascus had a Sephardic congregation of 500 families.

 

[Roudy]

Jews were invited to migrate to Palestine by the Ottomans

Growth and stability under Ottoman rule (1517–1917)
Old Yishuv and Ottoman Jews


The Ari Synagogue in Safed. Founded in the 1570s, it was rebuilt in 1857 following an earthquake.


One of the earliest photographs of Jews praying at the Western Wall of Herod's Temple, 1870s. The Scroll of Ahimaaz (1050 CE) mentions the location as a Jewish prayer site. In around 1560, Suleiman the Magnificent gave official recognition of the right of Jews to pray there.
Palestine was conquered by Turkish Sultan Selim II in 1516–17, and became part of the province of Syria for the next four centuries.

In 1534, Spanish refugee Jacob Berab settled in Safed. He believed the time was ripe to reintroduce the old "semikah" (ordination) which would create for Jews worldwide a recognised central authority.[117] In 1538, an assembly of Safed twenty-five rabbis ordained Berab, a step which they hoped would instigate the formation of a new Sanhedrin. But the plan faltered upon a strong and concerted protest by the chief rabbi of Jerusalem, Levi ben Jacob ibn Habib. Additionally, worried about a scheme which would invest excessive authority in a Jewish senate, possibly resulting in the first step toward the restoration of the Jewish state, the new Ottoman rulers forced Berab to flee Palestine and the plan did not materialize.[117] The 16th-century nevertheless saw a resurgence of Jewish life in Palestine. Palestinian rabbis were instrumental producing a universally accepted manual of Jewish law and some of the most beautiful liturgical poems. Much of this activity occurred at Safed which had become a spiritual centre, a haven for mystics. Joseph Karo's comprehensive guide to Jewish law, the Shulchan Aruch, was considered so authoritative that the variant customs of German-Polish Jewry were merely added as supplement glosses. Some of the most celebrated hymns were written at in Safed by poets such as Israel Najara and Solomon Alkabetz. The town was also a centre of Jewish mysticism, notable kabbalists included Moses Cordovero and the German-born Naphtali Hertz ben Jacob Elhanan. A new method of understanding the kabbalah was developed by Palestinian mystic Isaac Luria, and espoused by his student Chaim Vital. In Safed, the Jews developed a number of branches of trade, especially in grain, spices, textiles and dyeing. In 1577, a Hebrew printing press was established in Safed. The 8,000 or 10,000 Jews in Safed in 1555 grew to 20,000 or 30,000 by the end of the century.

Ottoman Jews

The greatest influx of Jews into Asia Minor and the Ottoman Empire, occurred during the reign of Mehmed the Conquerors's successor, Beyazid II (1481–1512), after the expulsion of the Jews from Spain and Portugal. The Sultan issued a formal invitation to Jews expelled from Spain and Portugal and they started arriving in the empire in great numbers. A key moment in Judeo-Turkic relations occurred in 1492, when more than 150,000 Spanish Jews fled the Spanish Inquisition, many to the Ottoman Empire. At that point in time, Constantinople's population was a mere 70,000 due to the various sieges of the city during the Crusades, the so-called Black Death of the 14th century, and the Ottoman's military conquest of Constantinople, so this historical event was also significant for repopulation of the city. These Sephardic Jews settled in Constantinople as well as Salonika. The Sultan is said to have mocked the Spanish monarch's lack of wisdom: "Ye call Ferdinand a wise king he who makes his land poor and ours rich!". The Spanish Jews were allowed to settle in the wealthier cities of the empire, especially in the European provinces (cities such as: Istanbul, Sarajevo, Salonica, Adrianople and Nicopolis), Western and Northern Anatolia (Bursa, Aydın, Tokat and Amasya), but also in the Mediterranean coastal regions (for example: Jerusalem, Safed, Damascus, Egypt). Izmir was not settled by Spanish Jews until later. The Jewish population at Jerusalem increased from 70 families in 1488 to 1,500 at the beginning of the 16th century. That of Safed increased from 300 to 2,000 families and almost surpassed Jerusalem in importance. Damascus had a Sephardic congregation of 500 families. Istanbul had a Jewish community of 30,000 individuals with 44 synagogues. Bayezid allowed the Jews to live on the banks of the Golden Horn. Egypt, especially Cairo, received a large number of the exiles, who soon out-numbered the native Jews. Gradually, the chief center of the Sephardic Jews became Salonica, where the Spanish Jews soon outnumbered their co-religionists of other nationalities and, at one time, the original native inhabitants.

The Jews satisfied various needs in the Ottoman Empire: the Muslim Turks were largely uninterested in business enterprises and accordingly left commercial occupations to members of minority religions. They also distrusted the Christian subjects whose countries had only recently been conquered by the Ottomans and therefore it was natural to prefer Jewish subjects to which this consideration did not apply.

The Jews were invited but Zionist colonization was rejected.

Following rejection by the Ottoman authorities of his ideas, Herzl approached the British, German, Belgian and Italian Governments and such far-flung locations as Cyprus, East Africa and the Congo were considered, but did not materialize. The creation of a Jewish State in Palestine became the avowed aim of zionism, zealously pressed by Dr. Chaim Weizmann when he came to head the movement. - See more at: The Origins and Evolution of the Palestine Problem - CEIRPP DPR study part I 1917-1947 30 June 1978 ​

Yet the ones that came were still Zionists weren't they, so making a mockery of your reply. All that was rejected AT THAT TIME was the National Home Of The Jews, nothing else.

Again.

The Jews were invited but Zionist colonization was rejected.

Link showing Jews rejected migrating (your idea of "colonization" ha ha) to the holy land in the 1400's to 1600's after being invited by the Ottoman Sultan to do so? Zero.