Ottoman History of Palestine

During the latter half of the 19th century, the town of Gaza in southern Palestine’s coast was integrated into the global system of maritime trade. The town exported large quantities of the northern Negev barley, a commodity of specified qualities for beer brewing in Europe, particularly Britain. As the barley trade developed, the town gradually abandoned its traditional role as a market on the margins of the desert and as a logistic point for the annual Hajj caravans, and came to rely, almost solely, on the precipitation-dependent trade in barley. The article portrays this transformation and demonstrates how parallel modernization processes in the Ottoman desert frontier in Palestine and in the urban industries and culture of Victorian Britain entangled to create supply, demand and a set of connectors between them. In essence, Ottoman ongoing efforts to “civilize” the Bedouin tribes of southern Palestine by forced settlement and pacification of violent struggles led these nomadic societies to increasingly rely on cultivation of barley as a mainstay. By ceasing to be nomadic and becoming semi-nomadic and even sometimes to sedentary, the tribes were able to accumulate great surpluses of this “cash crop” and traded with merchants from nearby Gaza. Concurrently in Britain, new systems of taxation opened up the brewing industry to private brewers and retailers, thus creating a surge in demand for the beverage. Technological innovations introduced at the same time at the breweries gave rise to new flavors, colors and textures of beer that largely transformed the experience of its consumption. In search for large quantities of the perfect raw material for modern brewing, Gaza emerged as a temporary international port city. Following a few decades of this “barley boom,” however, a series of droughts proved this monoculture financial backbone to be highly unreliable for the town. Probing these processes, it is argued that the barley trade prevented Gaza from fully evolving into a port city, thus situating it on a different path into the 20th century than its neighboring coastal cities along the Mediterranean shore.

The monograph From Ambivalence to Hostility focuses on writings on Zionism published in the Arabic newspaper Filasṭīn (ʻPalestineʼ) in the pre-WWI period (1911–1914). It covers a broad range of subjects treated by the periodical including Jewish land purchases in and immigration to Palestine, violent incidents between the Jewish and the Arab communities, Zionist boycott and Zionist Congresses. The second chapter of the book offers a detailed analysis of the gradual yet profound transformation of Filasṭīnʼs editorial policy vis-à-vis Zionism before World War I.

https://www.tandfonline.com/eprint/QBWV9PBFR2X5KFECIWFI/full?target=10.1080/13530194.2021.1969894

The policies of the Committee of Union and Progress (CUP) towards
Zionism and Jewish immigration and settlement in Palestine have
already been considered in the scholarly literature. The other side of
the issue, however, namely how the Yishuv itself regarded the CUP
and its policies in general, has not been the subject of a systematic
examination. The present study attempts to explore this question
by a reading of five different Hebrew newspapers published in
Palestine during the period 1909–1914. The findings indicate that
the newspapers of the Second Aliyah immigrants and the Orthodox
Ashkenazim were more supportive of the CUP than those of the
Sephardim and especially the First Aliyah immigrants, depending
on the different priorities of each sector within the Yishuv.
Regardless of these differences, however, and in spite of the
Yishuv’s growing disillusionment with the Unionists already
observed by the existing literature, all the newspapers considered
here ultimately gave preference to the CUP over the opposition.
Among their reasons for this preference were its lack of overt
hostility to the Jews and the Yishuv, its identity as the mainstay of
the constitutional regime, and its relative superiority in terms of
qualified staff, coherence, and socio-economic programmes.

Russian commemoration book (pomyannik), dated to the early 20th c. discovered in Aceldama, Jerusalem, during the excavations of disturbed burials near the Greek Monastery of St. Onuphrius the Great. The original archaeological context of the find, a Medieval charnel-house, is discussed, together with possible identification of the book owner, a woman pilgrim from Russia.

Reconnaissance flights were performed by Bavarian air squadron number 304 (AF304b) between September 1917 and September 1918 as part of the operations of the German-Turkish Alliance towards the end of WWI. The aerial and ground photographs that resulted from these flights constitute an important tool for the study of the urban landscape of Palestine at the end of the Ottoman period, and as a baseline for a comparative topography for today.

Yusuf al-‘Isa was an early pioneer of modern
journalism in Palestine which began to flourish
during the second Ottoman constitutional
period. During the years 1911–14 he worked
as the editor-in-chief of the Arabic newspaper
Filastin (Palestine). The texts written by him
reflect his broad cultural horizon, progressive
modernist thinking, open-mindedness, and
aversion to dogmatism. These writings also
manifest his commitment to secularism,
Ottoman and Palestinian patriotism, and
religious tolerance, as well as a respect for
and inclusive approach to other religious
and ethnic communities within the Ottoman
Empire.

עליית תלמידי הגר"א מתוארת בדרך כלל כביכול לפתע פתאום חלה התעוררות לעלייה דווקא בקרב חוג תלמידי הגר"א וההולכים בדרכו, התעוררות פתאומית המצביעה לכאורה על התארגנות העומדת מאחורי התעוררות זו, כשהעלייה עצמה מתוארת כמי שהתחוללה ב-3 שיירות עולים גדולות ומאורגנות בשנים 1809-1808.
האמנם זו האמת ההיסטורית?

http://reichert-verlag.de/autor/r/ritter_markus/9783895006791_der_umayyadische_palast_des_8_jahrhunderts_in_hirbat_al_minya_am_see_von_tiberias-detail

The book provides an archaeological and art historical study of the architecture and the architectural decoration of the remarkable palatial residence in Khirbat al-Minya at Lake Tiberias in northern Palestine, modern Israel. It constitutes the first monograph publication of finds from German excavations at the site in 1932–39 and their archaeological record, and it contributes to the discussion on Umayyad art and its relation to Early Byzantine and Late Antique art in the Bilad ash-Sham.

This article focuses on how a group of Sephardic intellectuals, some who identified as Arab Jews, succeeded through their experiences in Cairo, Beirut, and Istanbul, to become influential actors within Ottoman Palestine’s Jewish community. Past scholarship has focused on how they tried to build a “shared homeland” with the local Palestinian population. However, this article argues that despite their success in constructing shared communities outside of Palestine, they were overall unsuccessful in forging ties with Palestinians. Through the lives of these intellectuals, we also learn about the makeup of Ottoman Palestine’s Sephardim and the complication of defining them within the framework of language and nationalism.

אם המושבות פתח-תקוה הייתה ידועה בימים עברו גם בשם אומלבס, שיבוש שמו של הכפר הערבי מְלַבֵּס שעל אדמתו היא הוקמה. בעוד שההתיישבות העברית בארץ זכתה לתשומת לב רבה, הרי שמלבס נתפס כ'כפר ערבי קטן ועלוב', שאינו מושא ראוי לבחינה מדעי. ברם, סיפורהּ של ראשית ההתיישבות הציונית לא יהיה שלם ללא התחקות אחר תולדותיה של ההתיישבות אשר קדמה לה, חייתה לצידה, ופיתחה עִמּה יחסי גומלין בהשפעת גורמים מקומיים, אזוריים, עות'מאניים-אימפריאליים ובינלאומיים. מאמר זה, המשתייך לסוגת ההיסטוריה המקומית, סוקר לראשונה את תולדות מלבס עד להתיישבות היהודית בפתח-תקוה, כפי שהם עולים מכלל המקורות הזמינים, לרבות סיפור הכפר מפי צאצאי תושביו, בני משפחת אבו חאמד אל-מצרי המתגוררים כיום בג'לג'וליה. בהמשך, מוצגת הגאוגרפיה של הכפר ערב ההתיישבות העברית, תוך התייחסות לשמות המקומות הערביים שבתחומו ולחשיבותם כמקור לחקר תולדות הכפר וסביבתו. במבט לעתיד, המאמר מניח מסד לדיון מחודש ביחסי יהודים-ערבים בפתח-תקוה, תוך יציקת תוכן ומהות למושג 'מלבס' כישות היסטורית העומדת בפני עצמה. 
המאמר זכה באות האגודה הגיאוגרפית למאמר מצטיין של תלמיד דוקטורט לשנת תשפ"ב*

הכפר גִ'נְדַאס, היה הכפר הקרוב ביותר ללוד, והיווה שער לעיר לבאים אליה מצפון. עד לשנת 1948 נותרה העיר לוד חקלאית ברובה. המרחב הכפרי של העיר, המהווה את העורף החקלאי שלה, טרם זכה לתשומת לב מחקרית מספקת. ביקשנו לגשר על הפער הזה בבחינת תולדות הכפר. המאמר מתבסס על מגוון רחב של מקורות מקומיים, כגון: מרשמי מס, כתבי הקדשות, פרוטוקולים של בתי הדין השרעיים ואף עדויות בעל-פה. הכפר ג'נדאס נזכר במאות ה-15, ה-16 וגם בראשית ה-17 כהקדש דתי וכמקום יישוב פורח. במאות ה-18 וה-19 ניטש הכפר פעמים אחדות. חורבנו החוזר של הכפר, ולבסוף גם סופו, מבטאים את חוסר היציבות היישובית באזור לוד, עקב חדירת נוודים וסכסוכי הקיס והימן, עליהם יסופר להלן, ובגינם נעזבו גם הכפרים השכנים: סבטארה, כפר ג'נס, בית קופא  ושיחא.
עם זאת, המאמר מדגים כי אין בעצם נטישת כפרים להעיד בהכרח על דעיכה דמוגרפית כוללת. תושבי הכפר ג'נדאס ובני הכפרים השכנים התפזרו במרחב הכפרי של הרי יהודה ושומרון. אוכלוסייתם של הכפרים שניטשו לא נעלמה, אלא עברה להתגורר, על פי רוב, במרחבים גיאוגרפיים אחרים, בהרחיבהּ ובעבותהּ את המערך ההתיישבותי בהם. כמו כן אדמות הכפרים המשיכו להיות מעובדות בידי אוכלוסיות אחרות. בנסיבות אלה הכפר ג'נדאס הפך לנחלה חקלאית, בעיבודם של תושבי בית נבאלא ולוד, והכפר אף נקשר ביוזמות מוקדמות להתיישבות ציונית בעמק לוד, יוזמות שסוכלו, בין היתר, עקב היות אדמותיו בבעלות הווקף.
قرية جنداس: حجر الأساس لدراسة تاريخ ريف مدينة اللد (1459م – 1948م)
كانت جِنداس أقرب قرية إلى اللد، وبوابة المدينة للقادمين إليها من الشمال. أما اللد فظلت مدينة زراعية إلى حد كبير حتى حرب 1948. مع الأسف، لم تنال المناطق الريفية حول المدينة باهتمام بحثي كافٍ بعد. في إطار بحثنا هذا قد طلبنا سد هذه الفجوة في تاريخ ريف اللد بمناقشة تاريخ قرية جنداس. تستند المقالة إلى مجموعة متنّوعة ونوعية من المصادر المحلية الاولية، بما فيها دفاتر الضرائب العثمانية، الوقفيات، سجلات المحاكم الشرعية والرواية الشفوية. ذكرت قرية جنداس في القرون ال-15 – 17 ميلادي كوقف صحيح لمؤسسات دينية وكضيعة زراعية مزدهرة. أما خلال القرنين الثامن عشر والتاسع عشر ميلادي فاندثرت جنداس متكررًا أثناء غزوات بدوية ونزاعات القيس واليمن في البلاد. أدى عدم الاستقرار السكني في ناحية الرملة إلى خراب قرى مجاورة لجنداس واللد مثل سِبتارة وكفر جنّس وبيت قوفا وشِيحة.
من منظور جغرافي تاريخي أوسع، تؤكد المقالة على نقطة رئيسية: لم يكن من الضروري أن يؤدي اندثار القرى إلى تدهور ديموغرافي شامل. قد أثبتنا أن تشتت سكان جنداس في قرى متعددة في جبال فلسطين. هناك أدلة كثيرة تؤكد انتقال سكان القرى المندثرة إلى مناطق أخرى ونتج عن ذلك تغيير توزيع السكان وتعمير قرى جديدة لهم فيها. كذلك، قد تبين إن أراضي القرى المندثرة لم تبق غير مفتلحة، بل تم زراعتها من قبل مجموعات من القرى المحيطة بها. مثلاً، تم زراعة أراضي جنداس من قبل فلاحي بيت نبالا واللد، وبينما أصبحت أراضي جنداس هدفًا لمبادرات الاستيطان الصهيونية المبكرة، التي بدأت في أواخر القرن التاسع عشر، تم إعادة تأكيد الدولة العثمانية جنداس أرضًا وقفية فباتت مبادرات الاستحواذ الصهيونية بالفشل.

Modem Jewish immigration and colonization of Palestine started in the eighth decade of the 19th century. Though it took some time until the Arabs started to formulate their opposition towards these activities. At the turn of the century, with the formulation of the Zionist political programme, some Arabs started to voice their opposition in various forms. They were increasingly well informed about Zionist goals and aware of the implications of their policies. However several structural barriers prevented anti-Zionism from becoming a broader movement.

İçinde bulunduğumuz 2016 yılı Kudüs’ün Osmanlılar tarafından Fethinin 500 yılıdır. Önümüzdeki 2017 yılı ise Kudüs’ün Osmanlı Türk hâkimiyetinden çıkışının 100. Yılıdır.  Sessiz sedasız geçiştirilen fethin yarım binyılı vesilesiyle Kudüs’teki Osmanlı Devleti devrinde yapılan eserler ve özellikle Kanuni Sultan Süleyman’ın Kudüs ile ilgi ve bağlantılarının bilinmeyen yönlerini ele alacağımız bir dizi makaleler hazırladım. Tarih ve düşüncenin önümüzdeki sayılarında bunları yayınlayacağız. 

Osmanlı Devleti’ni yöneten Sultanlar 400 yıl hüküm sürdükleri Arap ülkelerinde birçok mimarî eser¬ler yaptırmışlardır.  Bu eserler üzerine yapılan çalışmaların yetersiz ve eksik olduğunu herkes kabul eder. Bu eserlerin üzerine yurdumuzda toplu bir araştırma yapılamamış olması gerçekten üzüntü vericidir. Kudüs’le İslam dünyası ve bu arada Türkiye Cumhuriyetinin yönetenlerin ilgisi hamaset sınırlarını aşmamıştır dersek abartmış olmayız. 

Özellikle İslam dünyasında kitabeler önemli bir hükümranlık belgesidir. Ortaçağlarda şehri ele geçiren hükümdar şehrin önemli yerlerine bu hükümdarlık belgelerini yerleştirerek şehrin kendisine ait olduğunu belirtir.

Bu eksikliğin  giderilmesi ve ön çalışması olarak dar bir alanda Filistin topraklarındaki Osmanlı kitabe¬leri üzerine yoğunlaş¬arak bunların topluca yayınını gerçekleştirdim. 2004 ve 2006 yılında yaptığım araştırmalar neticesinde İsrail ve Filistin’deki Türk eserleri ve kitabelerini inceleme fırsatını buldum. Osmanlılar zamanında İsrail’de dikilen 120 kadar kitabenin hepsini tespit ettim, fotoğraflarını aldım ve transkripsiyonlarını yaptım. Bu çalışmamız İngili¬zce olarak  (Turkish Jerusalem (1516-1917) Ottoman Inscriptions from Jerusalem and other Palestinian Cities) adı altında kitap olarak yayınlanmıştır.

Review
"This excellent study is [...] recommended for academic libraries."
Daniel Scheide, Florida Atlantic University, Association of Jewish Libraries Reviews, Volume VII, No. 2
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Abstract
It is difficult to ignore the diversity of the kabbalah or both its modest and coarse manifestations over the course of the twentieth-century – phenomena that have latterly garnered considerable attention in both the lay and research literature alike. That said, it appears that the historical background for these current developments, namely the world of the kabbalists in the late 1800s and early 1900s, has yet to merit an in-depth study. The dozens of hagiographies that are now being written by the progeny and admirers of the said kabbalists paint a romantic picture of a “glorious past.” In these books, the early twentieth century is described as a kabbalistic renaissance that is on equal footing with the days of Isaac Luria in Safad. Surprising as it may be, the Hebrew and Yiddish belles-lettres and, following in their footsteps, the research literature from Gershom Scholem onwards has left the impression that kabbalah deteriorated in the beginning of the twentieth century to the point of nearly vanishing of the world stage. According to this same narrative, only the efforts of a few surviving kabbalists—a sort of dying elite—kept the flame from expiring. On those rare occasions in which scholars bring up these practitioners, they are referred to as “the remnants of the kabbalists” or similar epithets. This characterization was painted in even louder colors upon describing the era’s Jerusalem-based kabbalists. At one and the same time, then, there are descriptions of both a great awakening and steep decline. The author’s attempt to make sense of this contradiction is one of the catalysts behind the present study. Its origins aside, the book focuses on the kabbalah seminaries (Yeshivot or academies) in Jerusalem from 1896 to 1948 as well as the various manifestations of kabbalah within traditional Jewish society.
Kabbalistic Circles in Jerusalem breaks new ground on the robust activities of Jerusalem’s kabbalistic yeshivot, foremost among them Beit el, Rehovot haNahar, and Sha'ar haShamayim. By virtue of these institutions’ publications and the unearthing of tens of documents and manuscripts that were deposited in sundry archives, the book surveys the daily schedule and methodology of these yeshivot; their methods for disseminating kabbalah books; the dynamics between revelation and concealment that undergirded all the kabbalists’ endeavors; the arrangement of the RaShaSh Siddur’s first print run; the messianic outlooks that were espoused in this community regarding the attempts to discover the Sambatyon River and the lost tribes; and the content and assorted roles of the Tikkunim literature. What is more, the author explores the disagreements between competing groups—most notably, the feud over the extent to which occult wisdom should be exposed to the general public—and the various gradients of Jewish mysticism within these seminaries.
Against this backdrop, shedding light on Jerusalem’s kabbalist circles between the years 1896 and 1948 opens a door to the wider world of the myriad kabbalistic streams in East Europe and Arab lands, the Maghreb included. The foundations that were laid by these yeshivas in the early twentieth century also paved the way for the contemporary blossoming of kabbalah in many and manifold circles. In this sense, retracing the pertinent developments in the Land of Israel at the outset of the twentieth century is imperative not only for repairing the distorted picture of the past, but for understanding the ongoing surge in kabbalah study
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This book endeavors to fill a lacuna in the literature on early twentieth-century kabbalah, namely the lack of a comprehensive account of the traditional kabbalah seminaries (Yeshivot) in Jerusalem from 1896 to 1948 as well as the various manifestations of kabbalah within traditional Jewish society. The foundations that were laid in the early twentieth century also paved the way for the contemporary blossoming of kabbalah in many and manifold circles. In this sense, retracing the pertinent developments in Palestine at the outset of the twentieth century is imperative not only for repairing the distorted picture of the past, but for understanding the ongoing surge in kabbalah study.

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עבודת הדוקטורט מתארת ומסבירה את הגורמים האנושיים שחוללו את התמורות בפריסה המרחבית של ההתיישבות הערבית בשרון ובמערב הר שכם (השומרון), ובמאפייניה הגיאוגרפיים, החברתיים והכלכליים, בין השנים 1700 – 1948. המחקר משרטט את תהליכי ההתיישבות במשך התקופה הנדונה, תוך זיהוי יישובי המוצא של המתיישבים ותיאור נסיבות הגעתם והתבססותם באזור המחקר, ובהמשך לכך מאפיין את מערכות הבעלות, החזקה והשימוש בקרקע שרווחו ברמת הכפר, המרחב והמשפחה. לשם כך נעשה שימוש במקורות ראשוניים של החברה הנחקרת, כמו גם במקורות עת'מאניים ובריטיים, ובספרות נוסעים.

The Beilis affair is one of many examples showing the dangerous consequences of fanaticism coupled with hatred and ignorance in conjunction with political interests and manipulation by the media. It also shows how fragile and insecure the position of minorities can become, especially at times of radical social, economic, and political
changes like those taking place in Russia after the 1905 Revolution. On the other hand, the coverage of the trial and its context by Filastin is also a demonstration of the strong character of its editors and especially its editor-in-chief. Despite his openly anti-Zionist stance, Yusuf al-‘Isa unfalteringly defended Judaism, the Jewish community, and Beilis
as an individual against the accusation of blood libel and unequivocally condemned what he called “the disgrace of the twentieth century.”

נפת לוד (בערבית: נאחית אל-לד) הייתה יחידה מנהלית רחבת-ידיים שהשתרעה בתקופה העות'מאנית מתחומי העיר מודיעין בדרום ועד העיר אלעד בצפון; מאשדות ההרים במזרח, דרך עמק לוד ועד פאתי יפו במערב. במרחב זה התגוררו אלפי תושבים בעשרים
כפרים, ולרשותם עמדו מאות אלפי דונמים של אדמה פורייה. מידת האוטונומיה המנהלית של נפת לוד נקבעה בהתאם לאיזון המשתנה בין עוצמתה הכלכלית של לוד לבין השפעת המרכז האדמיניסטרטיבי ברמלה. כמרחב כלכלי, המרחב העורפי של לוד נותר יציב
לאורך התקופה העות'מאנית. נפת לוד אוחדה עם נפת רמלה בראשית המאה השש-עשרה, אך בראשית המאה השמונה-עשרה היא כבר הייתה נפה עצמאית בגבולות דומים לגבולותיה בראשית המאה השש-עשרה. קרבתה של לוד לסל-התבואה של עמק לוד, מיקומה על דרכי המסחר היבשתיות וסמיכותה לנמל יפו תרמו לפריחתה הכלכלית גם בתקופות של חוסר יציבות ביטחונית. כלכלת לוד נשענה על תעשיית הזית (שמן
וסבון), גידול כותנה ומסחר. במאות השש-עשרה עד השמונה-עשרה ניהלו פקידי ווקף וסוחרים אירופאים את הפעילות הכלכלית, ואילו למן שלהי המאה השמונה-עשרה מילאו תפקיד זה בעיקר סוחרים עירוניים בני המקום (בדומה למצב שהתהווה בשכם
ובשאר ערי הלבנט). פלישות הנוודים במאה השבע-עשרה ובמאה השמונה-
עשרה החריבו ישובים באזור לוד. במאה התשע-עשרה, הבסת הבדואים בידי ברית כפריים בהנהגת בני אבו ע'וש וחיזוק מוטת השליטה של המדינה העות'מאנית, אפשרו את התרחבות ההתיישבות של תושבי ההר והתקבעות יישוביהם במקביל להתיישבות נרחבת
של מהגרים ממצרים בכפרי המישור. התפתחות העיר וסביבתה הואצה והגיעה לשיאה בתקופת המנדט הבריטי.
During much of the Ottoman period, the subdistrict of Lydda (Lod) was a large administrative unit that stretched from the present-day city of Modi’in in the south to the present-day city of Elad in the north; from the foothills in the east, through the Lod Valley to the outskirts of Jaffa in the west. This area was home to thousands of inhabitants in about 20 villages, who had at their disposal tens of thousands of hectares of prime agricultural land. The changing balance of power between the economic strength of Lydda and the influence of the neighboring administrative center in Ramla governed Lydda’s degree of administrative autonomy. As an economic space, however, Lydda’s hinterland remained relatively stable throughout the Ottoman period. Lydda Sub-district was united with Ramla Sub-district in the early 16th century but by the early 18th century, it was reestablished within similar boundaries to those that existed in the early 16th century. Lydda’s proximity to the grain basket of the Lod Valley, its location on the mainland trade routes and its proximity to the port of Jaffa, all contributed to its economic prosperity even in times of security instability. Lydda’s economy relied on the olive industry (oil and soap), cotton cultivation and trade. From the 16th to the 18th centuries, Waqf officials and European merchants managed much of this economic activity, while from the late 18th century this role was played mainly by local urban merchants (similar to the situation in Nablus and other Levantine cities). The nomadic incursions of the 17th and 18th centuries depopulated some villages in Lydda’s area. During the 19th century, the defeat of the Bedouins by the Abu Ghosh peasant alliance, and the increasing control of the Ottoman state on its internal security, facilitated the renewed expansion of settlement in the lowlands by the inhabitants of the highlands, in parallel with the extensive settlement of immigrants from Egypt in the coastal plain. The development of Lydda thus accelerated, reaching its peak during the British Mandate period.
==ناحية اللد: مدينة اللد وريفها خلال العصر العثماني==
خلال العهد العثماني، كانت ناحية اللد وحدة إدارية واسعة امتدت من مدينة موديعين جنوباً إلى مدينة إلعاد شمالاً ومن منحدرات جبال القدس شرقً َ ا عبر وادي الصرار (عيميك لود) حتى ضواحي يافا غربًا. ضمن هذه المنطقة عاش الآلاف من السكان في عشرين قرية، وكانت تحت تصرفهم مئات آلاف دونمات من الأراضي الزراعية الخصبة. درجة الاستقلالية الإدارية لناحية اللد كانت نتيجة التوازن المتغير بين القوة الاقتصادية لمدينة اللد وتأثير المركز الإداري في الرملة. كمنطقة اقتصادية، ظلت المنطقة القريبة من اللد مستقرة طوال الفترة العثمانية. اتحدت ناحية اللد مع قضاء الرملة في أوائل القرن السادس عشر، ولكنها تأسست من جديد في بداية القرن الثامن عشر داخل حدود مماثلة لحدودها في أوائل القرن السادس عشر. ساهم قرب موقع مدينة اللد من السلة الغذائية في وادي الصرار وموقعها على طرق التجارة الرئيسية وقربها من ميناء يافا في ازدهارها اقتصادياً حتى في أوقات عدم الاستقرار الأمني، كما اعتمد اقتصاد اللد على زراعة الزيتون لصناعة زيت الزيتون والصابون وعلى زراعة القطن والتجارة العامة. بين القرن السادس عشر والقرن الثامن عشر ميلادي، أدار مسؤولي الأوقاف والتجار الأوروبيون غالبية النشاط الاقتصادي، بينما بدأ تُجار المدن المحلية في المناطق الحضرية يلعبون هذا الدور منذ أواخر القرن الثامن عشر (على غرار الوضع في نابلس وباقي مدن بلاد الشام.) أدت الغزوات البدوية في القرنين السابع عشر والثامن عشر ميلادي إلى تدمير بعض القرى في منطقة اللد. بعد انتصار حلف الفلاحين بقيادة أبي غوش على العربان في منتصف القرن التاسع عشر وتقوية سيطرة الدولة العثمانية بعد نظام الإصلاحات العثمانية (التنظيمات) تمكن سكان الجبل من النزول غربًا وتأسيس خرب سكنية وقرى جديدة لهم بالتوازي مع توطين واسع النطاق للمهاجرين المصريين في قرى السهل. أخيرا؛ تسارع تطور مدينة اللد ومحيطها وبلغ ذروته خلال فترة الانتداب البريطاني

The following article summarizes our current knowledge of the history of Tell Mulabbis (in modern Petah Tikva). As a key archaeological site in the Yarkon River basin, it was inhabited during the Roman, Byzantine, Early Islamic, Crusader, Mamluk and Late Ottoman periods. Based on the published results of recent excavations, older scholarship, and hereto-unnoticed written evidence, the article examines and interprets Mulabbis's material culture within the broader contexts of the region's historical geography. Although possessing important advantages like access to water and arable land, the site was inhabited only intermittently due to malaria and changing economic and political circumstances. Within the framework of Ottoman Archaeology, the article suggests the need to pay closer attention to 'recent' archaeological layers. For example, the few Ottoman material remains published so far, testify to continued cultural exchange and economic ties between Mulabbis, the mountainous interior, and the southern parts of Palestine.

The Version of Record of this manuscript has been published and is available in the Palestine Exploration Quarterly since June 20, 2019: https://www.tandfonline.com/doi/full/10.1080/00310328.2019.1621734

Rich in historical details and artistic illustrations of the Near East and the Holy Land, the selected accounts of journeys and pilgrimages written by European and American Christians (Catholic and Protestant) provide numerous and broad sets of views, landscapes, sketches and scenarios. This article analyses them in order to define and point out the structure and the ratio of organizing and cataloguing these “epic” stories, and their relationship and connection with the socio-political dimension of the time. In particular, this article analyses the concept and the image produced by Christian missionaries and travelers of various affiliations, thus identifying similarities and differences between their visions of the Holy Land and pointing out to what extent they contributed to the creation of an univocal “Christian” image of the Holy Land during the 19th century and/or there were perceptible and significant divergences.

Özet
Simâtü'l-Halîl, Halil İbrahim Sofrası, İbrahim Peygamberin bütün yolcuları ağırlama ve karınlarını doyurma alışkanlığının bir gelenek halini aldığı yüzyıllar boyunca el-Halil kentinde bulunan fakir ve muhtaçlar ile hacılar, sufiler ve seyyahların ağırlandığı bir sofra idi. Halilürrahman Vakfı bünyesinde faaliyet gösteren Halil İbrahim Sofrası aynı zamanda da başta Hz. İbrahim olmak üzere pek çok peygamberin türbesi üzerine kurulmuş olan el-Halil Camiini de bünyesinde barındıran El-Halil Külliyesinin en önemli yapısı olarak külliyeye kendi adını vermiştir. Osmanlı fethi sonrası Osmanlı merkezi yönetiminin hac organizasyonu çerçevesinde önemi artarak devam eden simât için yeni vakıflar kurulmuş, bazı durumlarda vakıflardan tahsisatlar yapılmış veya vakıf kurucularının evlattan nesilleri kesildiğinde vakıf gelirlerinin yönlendirildiği mübarek mekânlardan olmuştur. Bölgeye hac mevsiminde dağıtılmak üzere surre alayları ile hediyeler gönderilerek çeşitli ihsanlarda bulunulmuş, çalışanlarına tahsisatlar yapılmıştır. Çalışma, Halilürrahman Vakfı külliyesi bünyesinde faaliyet gösteren simâtın, 18. yüzyılda etkinliğini ve bulunduğu coğrafya açısından önemini ortaya koymayı amaçlamaktadır. Bu çerçevede çalışma üç bölümden oluşmaktadır. Öncelikle Osmanlı algısında el-Halil kenti ve Haremü'l-Halil'in yeri hacıların ve seyyahların anlatılarına referansla kısaca incelenecektir. Sonrasında Simâtü'l-Halil tanımlanarak, sunulan hizmetler anlatılacaktır. Çalışmanın üçüncü bölümünde simâtın 18. yüzyıldaki durumu simâta ait muhasebe kayıtları, görevli atamaları, işleyişi ve yaşanan sıkıntılara ilişkin Dîvân-ı Hümâyun'dan gönderilen hükümlere referansla değerlendirilecektir.

Abstract
Simât al-Khalîl, the Table of Abraham, was a table that hosted the poor and needy and pilgrims, sufis and travelers in the city of Hebron for centuries, when the Prophet Abraham’s habit of welcoming and feeding all passengers became a tradition. The Table of Abraham, which operates under the Halilürrahman Waqf, also named the complex itself as the most important structure of the Al-Khalil Complex, including Mosque of al-Khalil which was built on the mausoleum of many prophets, especially the prophet Abraham. After the Ottoman conquest, new waqfs were established for the continuity of the services in the public kitchen, which continued to increase in importance within the framework of the pilgrimage organization of the Ottoman central administration. In some cases, allocations were made from the waqfs, or when the founders of the waqf were cut off, the revnues of the waqfs was directed to the simât. A variety of gifts were made by distributing surra regiments sent to the region during the pilgrimage season, and allocations were made to the employees of the waqf.
This study aims to reveal the effectiveness of the public kitchen which operates within the complex of Halilürrahman Waqf, in the 18th century and its importance in terms of geography. In this framework, the study consists of three parts. Firstly, the city of Hebron and the location of the Haram al-Khalil in Ottoman perception will be briefly examined with reference to the narratives of the pilgrims and travelers. Later, Simât al-Khalil will be defined and the services provided will be introduced . In the third part of the study, the situation of the public kitchen in the 18th century will be evaluated with reference to the provisions sent from the Imperial Council regarding the accounting records of the simât, appointments of officers, the functioning and the troubles experienced.

"עליית החסידים" התרחשה בשנת תקל"ז (1777), אז עלתה לא"י אל הגליל, קבוצת חסידים גדולה בראשותו של רבי מנחם מנדל מויטעפסק, בעקבות ההתנגדות לחסידות באירופה. בבואם הם נתקלו בהתנגדות לדרכם, מצד קבוצת 'מתנגדים' אנשי וילנה שעלו מספר שנים קודם לכן.
עם הזמן נוצרו בין החסידים לקבוצת 'מתנגדים' יחסי תלות, שנמשכו עד להקמת כולל הפרושים בשנת תקס"ט (1809) עם "עליית תלמידי הגר"א".

* רק אציין, כפי שהעליתי במאמרי "ר' עזריאל משקלוב - 250 שנה לעלייתו לא"י", ר' שבתי מווילנא אינו ר' שבתי ב"ר אלחנן חפץ מווילנא, אינו מישהו אחר, לא ידוע עדיין.

Abstract: The British Department of Antiquities (DOA) in Palestine intentionally constructed historical discontinuities to distance British rule from its Ottoman predecessor and tie it instead to earlier periods in the history of the land. To do this, however, the DOA had to unwittingly rely upon, and revalidate, political and cultural patterns laid by the Ottomans in the age of reforms. The article exposes this dynamic by delving into the written and visual record of the DOA in one of its first preservation projects in the " Tower of Ramleh. " The case of the tower as a multifaceted ruin shows that the " post-Ottoman " historical framing for the twentieth-century Middle East is not merely a matter of analytic investigation in hindsight, but a reality acknowledged and shaped by historical actors. It reveals thus far hidden agendas of the British rule in Palestine and enables the re-introduction of the history erased by it.

This paper deals with the defence speech of the owner and managing editor of the Arabic newspaper Filasṭīn c Īsā al-c Īsā which he delivered during the trial against him at the beginning of May 1914 in Jaffa. It describes and analyses the address which summarises Filasṭīn's critical attitude to Zionism at its final and most mature stage prior to the outbreak of the First World War. The examination of the speech shows that at this point of time the editors of the newspaper clearly came to perceive Zionism as a political threat both to native Palestinians and to the Ottoman Empire, whereas by this time the economic aspects had faded into the background.

This article explores the evolution of attitudes
toward Zionism expressed by the editors of
the Jaffa-based newspaper Filastin in the
first years of its publication, 1911–1914.
During this short time span, the opinions
published by the editors showed a profound
metamorphosis. At the beginning, their stance
could be described as cautious neutrality
with a guardedly favorable perception of
Zionist colonization. However, in the months
leading to World War I, Filastin had become
an unequivocally anti-Zionist newspaper
that warned its readers about the political
ambitions of the Zionists and the looming
threat of losing Palestine to them.

This article offers a localized perspective on early Zionist settlers’ evolving responses to interethnic violence in late Ottoman Palestine. It takes as its subject the first instance of murder in the early Zionist colony of Rishon LeZion, the death of Yaakov Abramovich in 1902, presumed to have been committed by the Palestinian notable Alfred Rock from Jaffa. Drawing from local archival records and the periodical press of the Palestine Jewish community and influenced by scholarship in legal and microhistory, the article resituates this community in the context of its relations with Ottoman authorities, Arab notables and peasants, as well as its European Jewish benefactors. It argues that the community’s behavior and reactions were period and context-specific, consequences of legal assumptions about the workings of the Ottoman court system and the traditional confliction resolution mechanism of sulh but also products of evolving economic motives around land purchase and sale, and particular social dynamics among surviving family members in the colony, namely the deceased man’s widow, his father, and his brothers. It emphasizes the contingent, local nature of communal interactions with the larger, overlapping social and legal structures of Late Ottoman Palestine.

Artâs, a small village in the heart of a fertile valley near Bethlehem, is the perfect observatory of the early European and American presence in Ottoman Palestine and its memory perduring to this day. Having attracted the attention of pilgrims, explorers and biblical scholars as early as the seventeenth century because of its supposed link with the legacy of King Solomon, Artâs became in the mid-nineteenth century the preferred location of settlers belonging to  the Protestant millenarian movement. The multi-national millenarist network in Artâs did not constitute a monolithic bloc, but its different currents were united in the idea that the Jews should settle in the Holy Land to prepare for the "second coming" of Christ. At the beginning of the twentieth century, the presence of these settlers favored the presence of researchers, whose work subsequently had a strong resonance, especially among the inhabitants of the village. The appropriation of these researchers' work, and particularly that of  Finnish anthropologist Hilma Granqvist, takes on its full meaning in the context of the Israeli occupation.
Far from  binary readings of the relations between "East" and "West", this case study analyzes the power relations at work at the end of the Ottoman period and during the British mandate, based on a varied and unpublished corpus of archives. Their intersection with oral history narratives reveals the ways in which this period is recalled, interpreted or forgotten by the inhabitants of the village and by Europeans who lived there. These narratives highlight the significance attributed to history, both in popular memory and in Palestinian historiography. Between metahistory of humanity and microstoria, the example of Artâs opens a new perspective on a pivotal period in the history of the Near East.

Bu çalışmada Mekke, Medine gibi Kudüs'te varlığı görülen mücâvirlerin Osmanlı dönemindeki işlevi üzerinde durulmuş ve günümüzde Mescid-i Aksa'yı savunan murâbıtlar ile bir karşılaştırması yapılmıştır. Geçmişte mücâvirler ile bugünün murâbıtları Kudüs'e gönüllü olarak gelerek orada ilmî faaliyetlerde bulunan iki benzer gruptur. Her iki grubun motivasyonu kutsal kente komşuluk olsa da birincisi İslam hâkimiyetindeki Kudüs'te surre ile desteklenen bir grup iken, ikincisi işgal altındaki kutsalları muhafaza etme amacıyla güdülenmiştir. Bu bağlamda burada birincisine referansla murâbıt olarak bilinen ve İsrail işgaline karşı psikolojik savunma yaparak Mescid-i Aksa'yı muhafaza eden Filistinlilerin rolü vurgulanmıştır. İsrail askerlerinin Mescid-i Aksa'ya ayak bastığı zaman söz konusu grup ile aralarındaki küçük çatışmalar zaman zaman İslam dünyasında yankılanmaktadır. Bunlardan sonuncusu geçtiğimiz Temmuz ayı içinde yaşanmış ve Mescid-i Aksa Müslümanlara kapanmıştır. Bu anlamda Kudüs'ün bir insanlık mirası olduğu unutulmadan bu şehrin kutsallarının muhafaza edilmesi hususunda daha aktif çabalar gerektiği de açıktır.

Translating Late Ottoman Modernity in Palestine is the most comprehensive scholarly book on the late-Ottoman newspaper Filasṭīn. This book demonstrates the potential of newspapers to fill the gaps regarding our knowledge of crucial issues of late Ottoman Palestine, including Zionism, the tensions within the Greek Orthodox community and ethno-religious relations in the mutaṣarrifīya. Its scholarship is innovative and it contains informed and sophisticated analyses of various aspects of ethno-religious coexistence in a crucial period of Palestine’s history. It is highly recommended reading for scholars interested in the history of Palestine and the Arabic press and offers many relevant insights.

The Paper presents a short summary of my doctoral dissertation on "Das reformatorische Erbe unter den Palaestinensern" and deals with the history of Protestant (mainly German) missionary efforts in Palestine from 1839-1959 including the major efforts done today by the ELCJHL