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By the time of the Ottoman conquests, Anatolia had been home to ancient communities of Hellenistic and later Byzantine Jews. The Ottoman Empire became a safe haven for Iberian Jews fleeing persecution, and in its heyday, the city of Thessaloniki had a Jewish majority. The First and Second Aliyah brought an increased Jewish presence to Ottoman Palestine. The Ottoman successor state of modern Turkey continues to be home to a small Jewish population today ==Overview== At the time of the Battle of Yarmuk when the Levant passed under Muslim Rule, thirty Jewish communities existed in Haifa, Sh’chem, Hebron, Ramleh, Gaza, Jerusalem, and many in the north. Safed became a spiritual centre for the Jews and the Shulchan Aruch was compiled there as well as many Kabbalistic texts. The first Hebrew printing press, and the first printing in Western Asia began in 1577. The situation where Jews both enjoyed cultural and economical prosperity at times but were widely persecuted at other times was summarised by G.E. Von Grunebaum : It would not be difficult to put together the names of a very sizeable number of Jewish subjects or citizens of the Islamic area who have attained to high rank, to power, to great financial influence, to significant and recognized intellectual attainment; and the same could be done for Christians. But it would again not be difficult to compile a lengthy list of persecutions, arbitrary confiscations, attempted forced conversions, or pogroms."〔G.E. Von Grunebaum, "Eastern Jewry Under Islam, 1971, page 369.〕 The status of Jewry in the Ottoman Empire often hinged on the whims of the Sultan. So, for example, while Murad III ordered that the attitude of all non-Muslims should be one of "humility and abjection" and should not "live near Mosques or tall buildings" or own slaves, others were more tolerant.〔M. J. Akbar, "The shade of swords: jihad and the conflict between Islam and Christianity", 2003, (p. 89)〕 Although the status level of the Jews in the Ottoman Empire may have often been exaggerated,〔B. Lewis, The Jews of Islam, PUP, (1987) 137–141〕 it is undeniable that the tolerance was enjoyed. Under the millet system, the non-Muslims were organized as autonomous communities on the basis of religion, alongside the other millets (viz. Orthodox millet, Armenian millet, etc.). In the framework of the millet they had a considerable amount of administrative autonomy and were represented by the Hakham Bashi, the Chief Rabbi. There were no restrictions in the professions Jews could practice analogous to those common in Western Christian countries.〔L. Stavrianos; The Balkans since 1453, NYU Press (2000)〕 There were restrictions in the areas Jews could live or work, as there were on Ottoman subjects of other religions.〔 Like all non-Muslims, Jews had to pay the ''harac'' ("head tax") and faced other restrictions in clothing, horse riding, army service etc., but they could occasionally be waived or circumvented.〔D. Quataert, The Ottoman Empire, 1700–1922, CUP, 2005〕 Jews who reached high positions in the Ottoman court and administration include Mehmed II's minister of Finance ("Defterdar") Hekim Yakup Pasa, his Portuguese physician Moses Hamon, Murad II's physician Ishak Pasha and Abraham de Castro, the master of the mint in Egypt. 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「History of the Jews in the Ottoman Empire」の詳細全文を読む スポンサード リンク
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