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The Old Yishuv ((ヘブライ語:היישוב הישן), ''ha-Yishuv ha-Yashan'') were the Jewish communities of the southern Syrian provinces (Palestine) in the Ottoman period,〔Destruction and Reconstruction - the Jewish Quarter. ''For the 400 years of Ottoman rule in Jerusalem there was a Jewish community living inside the walls of the Old City. The community, which we call the “Old Yishuv,” was not a single, cohesive unit. Until the early 19th century the community consisted mainly of Sephardic Jews, descendants of the exiles from Spain with Ashkenazi (Hassidic and Mitnagdim) and Mizrahi Jews in minority representation. Beginning with the mid-18th century Ashkenazi Jews begin to settle in the city, but not for extended periods.'' ()〕 up to the onset of Zionist aliyah and the consolidation of the New Yishuv by the end of World War I. As opposed to the later Zionist aliyah and the New Yishuv, which came into being with the First Aliyah (of 1882) and was more based on a socialist and/or secular ideology emphasizing labor and self-sufficiency, the Old Yishuv, whose members had continuously resided in or had come to ''Eretz Yisrael'' in the earlier centuries, were largely ultra-orthodox Jews dependent on external donations (Halukka) for living. The Old Yishuv developed after a period of severe decline in Jewish communities of the Southern Levant during the early Middle Ages, and was composed of three clusters. The oldest group consisted of Jews, the Sephardic Jewish communities in Galilee and the Musta'arabim, for example, of the early Ottoman and late Mamluk periods, who had deep ancestral roots in Palestine. A second group was composed of Ashkenazi and Hassidic Jews who had emigrated from Europe in the 18th and early 19th centuries. A third wave was constituted by Yishuv members who arrived in the late 19th century.〔Gudrun Krämer, ''A History of Palestine: From the Ottoman Conquest to the Founding of the State of Israel,'' Princeton University Press, 2008 p.104〕 The Old Yishuv was thus generally divided into two independent communities – the Sephardim (including Musta'arabim), mainly constituting the remains of Jewish communities of Galilee and the four Jewish holy cities, which had flourished in the 16th and 17th centuries; and the Ashkenazim, who began making their return primarily since the 18th century.〔Abraham P. Bloch, ''One a day: an anthology of Jewish historical anniversaries for every day of the year'', KTAV Publishing House, 1987, ISBN 978-0-88125-108-1, (M1 Google Print, p. 278 ).〕 The 'Old Yishuv' term was coined by members of the 'New Yishuv' in the late 19th century to distinguish themselves from the economically dependent and generally earlier Jewish communities, who mainly resided in the four holy cities of Judaism, and unlike the New Yishuv, had not embraced land ownership and agriculture. Apart from the Old Yishuv centres in the four holy cities of Judaism, namely Jerusalem, Hebron, Tiberias and Safed, smaller communities also existed in Jaffa, Haifa, Peki'in, Acre, Nablus and Shfaram. Petah Tikva, although established in 1878 by the Old Yishuv, nevertheless was also supported by the arriving Zionists. Rishon LeZion, the first settlement founded by the Hovevei Zion in 1882, could be considered the true beginning of the ''New Yishuv''. ==Background== While a vibrant Jewish center had continued to exist in the Galilee following Jewish-Roman wars, its importance was reduced with increased Byzantine persecutions and the abolition of the Sanhedrin in the early 5th century. Jewish communities of the southern Levant under Byzantine rule fell into a final decline in the early 7th century. and with the Jewish revolt against Heraclius and Muslim conquest of Syria, the Jewish population had greatly reduced in numbers. In early Middle Ages, the Jewish communities of southern Bilad al-Sham (Eretz Yisrael), living under Muslim protection status, were dispersed among the key cities of the military districts of Jund Filastin and Jund al-Urdunn, with a number of poor Jewish villages existing in the Galilee and Judea. Despite temporary revival, the Arab Muslim civil wars of the 8th and 9th centuries drove many non-Muslims out of the country, with no evidence of mass conversions, except for Samaritans.〔Gil, M. ''A History of Palestine, 634-1099''. P294.()〕 The Crusader period marked the most serious decline, lasting through the 12th century. Maimonides traveled from Spain to Morocco and Egypt, and stayed in the Holy Land, probably sometime between 1165 and 1167, before settling in Egypt.〔Herbert Alan Davidson, ''Moses Maimonides: The Man and His Works,'' Oxford University Press, 2005 pp.28-30.〕 He had then become a personal physician of Saladin, escorting him throughout his war campaigns against the Kingdom of Jerusalem. Following the Crusaders' defeat and the conquest of Jerusalem, he urged Saladin to allow the resettlement of the Jews in the city, and several hundred of the long-existing Jewish community of Ashkelon resettled Jerusalem. Small Jewish communities were also existent at the time in Gaza and in desolate villages throughout upper and lower Galilee. The immigration of a group of 300 Jews headed by the Tosafists from England and France in 1211 struggled very hard upon arrival in ''Eretz Israel'', as they had no financial support and no prospect of making a living. The vast majority of the settlers were wiped out by the Crusaders, who arrived in 1219, and the few survivors were allowed to live only in Acre. Their descendants blended with the original Jewish residents, called ''Mustarabim'' or Maghrebim, but more precisely Mashriqes (''Murishkes'').〔A description of the Murishkes is cited in וזה שער השמים from שאלי שלום ירושלים, whose author participated in the "Hasid's" Aliyah. Rabbi Shlomo Suzen, from the times of the Beth Yoseph, was known as a descendent of the Murishkes.〕 The Mamluk period saw an increase in the Jewish population, especially in the Galilee, but the black death epidemics had cut the country's demographics by at least one-third. In 1260, Rabbi Yechiel of Paris arrived in ''Eretz Israel'', at the time part of Mamluk Empire, along with his son and a large group of followers, settling in Acre.〔(Jafi education )〕〔(Lookstein Bionotes )〕 There he established the Talmudic academy ''Midrash haGadol d'Paris''.〔(Jewish History )〕 He is believed to have died there between 1265 and 1268, and is buried near Haifa, at Mount Carmel. Nahmanides arrived in 1267 and settled in Acre as well. In 1488, when Rabbi Ovadiya from Bertinoro arrived in the Mamluk domain of Syria and sent back letters regularly to his father in Italy, many in the diaspora came to regard living in Mamluk Syria as feasible. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Old Yishuv」の詳細全文を読む スポンサード リンク
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