Jamal Pasha, Ottoman military governor of Syria, on the shores of the Dead Sea (Wikimedia)
Why during the First World War did the Ottoman Turks commit genocide against the Armenians, but spared the Jews ? This article in the Armenian news medium Asbarez says that the answer, according to a book by Israeli Professor Yair Auron, amounts to 'the Jewish lobby'. This is not to underestimate the great suffering endured by non-Ottoman Jews deported north from Palestine on the eve of Passover 1917: some 1, 500 Jewish deportees are estimated to have died.
Armenians and Jews, as minorities in the Ottoman Empire, were
convenient scapegoats for the whims of ruthless Turkish leaders.
Interestingly, the Young Turks used the same arguments for deporting
both Armenians and Jews. The Turks had accused Armenians for cooperating
with the advancing Russian Army, while similarly blaming Jews for
cooperating with British forces invading Ottoman Palestine. Furthermore,
Jews were accused of planning to establish their own homeland in
Palestine, just as Armenians were allegedly establishing theirs in
Eastern Turkey. In yet another parallel, Jamal Pasha, one of the members
of the Young Turk triumvirate, had cynically commented that he was
“expelling the Jews for their own good,” just as Armenians were
forcefully removed “away from the war zone” for their own safety!
In 1914, when Turkey entered World War I on the German side and
against the Allied Powers (England, Russia, and France), Palestine
became a theater of war. Turkish authorities imposed a war tax on the
population, which fell more heavily on the Jewish settlers. Their
properties and other possessions were confiscated by the Turkish
military. Some Jewish settlers were used as slave labor to build roads
and railways. Alex Aaronsohn, a Jewish settler in Zichron Yaacov, wrote
in his diary: “an order had recently come from the Turkish authorities,
bidding them surrender whatever firearms or weapons they had in their
possession. A sinister command, this: we knew that similar measures had
been taken before the terrible Armenian massacres, and we felt that some
such fate might be in preparation for our people,” as quoted in
Yeghiayan’s “Pro Armenia.”
In Fall 1914, the Turkish regime issued an expulsion order for all
“enemy nationals,” including 50,000 Russian Jews who had escaped from
Czarist persecutions and settled in Palestine. After repeated
intercessions by German Ambassador Hans Wangenheim and American
Ambassador Henry Morgenthau, these “enemy nationals” were allowed to
stay in Palestine, if they agreed to acquire Ottoman citizenship.
Nevertheless, on December 17, 1914, Jamal Pasha’s subordinate,
Bahaeddin, governor of Jaffa, implemented the expulsion order, deporting
500 Jews who were grabbed from the streets and dragged to police
headquarters, and from there forced to board ships docked in the harbor.
Homes of Jewish settlers were searched for weapons. Hebrew-language
signs were removed from shops and the Jewish school of Jaffa was closed
down. Zionist organizations were dissolved, and on January 25, 1915, the
Turkish authorities issued a declaration against “the dangerous element
known as Zionism, which is struggling to create a Jewish government in
the Palestinian area of the Ottoman Kingdom….”
In response to protests from Amb. Morgenthau and the German
government, Constantinople reversed the deportation order and Bahaeddin
was removed from his post. According to Prof. Auron, the condition of
the Jewish settlers could have been much worse had it not been for “the
influence of world Jewry on Turkish policy…. The American, German, and
Austrian Jewish communities succeeded in restraining some of its harsher
aspects. Decrees were softened; overly zealous Turkish commanders were
replaced and periods of calm followed the times of distress.”
Back in 1913, Pres. Wilson had instructed Amb. Morgenthau upon his
appointment: “‘Remember that anything you can do to improve the lot of
your co-religionists is an act that will reflect credit upon America,
and you may count on the full power of the Administration to back you
up.’ Morgenthau followed this advice faithfully,” according to Isaiah
Friedman’s book, “Germany, Turkey and Zionism: 1897-1918.” After
arranging for the delivery of much needed funds from American Jews to
Jaffa, Morgenthau wrote to Arthur Ruppen, director of the Palestine
Development Association: “I have been the chosen weapon to take up the
defense of my co-religionists….”
In spring 1917, the Turkish authorities issued a second order to
deport 5,000 Jews from Tel Aviv. Aaron Aaronsohn, leader of the Nili
group – a small Jewish underground organization in Palestine working for
British intelligence – immediately disseminated the news of the
deportation to the international media. Aaronsohn secretly met with
British diplomat Mark Sykes in Egypt and through him sent an urgent
message to London on April 28, 1917: “Tel Aviv has been sacked. 10,000
Jews in Palestine are now without home or food. Whole of Yishuv [Jewish
settlements in Palestine] is threatened with destruction. Jamal [Pasha]
has publicly stated Armenian policy will now be applied to Jews.”
Upon receiving Aaronsohn’s reports from Palestine, Chaim Weizmann, a
key pro-British Zionist in London, transmitted the following message to
Zionist leaders in various European capitals: “Jamal Pasha openly
declared that the joy of Jews at the approach of British troops would be
short lived as he would them share the fate of the Armenians…. Jamal
Pasha is too cunning to order cold-blooded massacres. His method is to
drive the population to starvation and death by thirst, epidemics,
etc….”
American Jews were outraged hearing of the deportations in Palestine.
News reports were issued throughout Western countries on “Turkish
intentions to exterminate the Jews in Palestine,” according to Prof.
Auron. Moreover, influential Jewish businessmen in Germany and the
Austro-Hungarian Empire demanded that their governments pressure Turkish
leaders to abandon their plans to deport Jews. Jamal Pasha was finally
forced to rescind the expulsion order and provided food and medical
assistance to Jewish refugees in Tel Aviv.
Read article in full
Exodus TO Egypt: the forgotten refugees of 1917
Prof A S Yahuda felt concern over the fate of the Jews in Israel from the very beginning of the war in 1914. He wrote a letter to Oscar Straus in New York hoping that he would use his influence with the German govt to prevent persecution.
ReplyDeletehttp://ziontruth.blogspot.co.il/2006/12/professor-bigers-turkophilic-fantasies.
The blog post at the link above also has some interesting info about Isaac Newton and the disinterest of British univs in Newton's papers dealing with Biblical and Jewish subjects, including prophecy, etc
I have also lately seen the Big Lie in print [inc. also on the Net] that Iraqi Jews had no interest in Zion or the Land of Israel before 1948. Prof Yahuda was born in Israel in 1877 to parents who had come from Iraq.
ReplyDeleteYigal Bibi was a leader in the NRP and became a minister in the cabinet on behalf of the NRP. His family came in the 19th century from Iraq too. They settled in the Galilee.
Another factor is likely that Jews did not pose the same threat to the Ottomans as did the Armenians. The Armenians were the indigenous people of a large chunk of the Turkish core of the Ottoman Empire and as such were viewed by the Turks as challengers to Turkish sovereignty and the legitimacy of the Ottoman state. We Jews, on the other hand, were indigenous to what for the Turks was a peripheral area. While they preferred to keep their Empire at its maximum extent, the loss of Israel would not be of great significance, and Jewish claims did not challenge the legitimacy of the Turkish state.
ReplyDeleteI think that the generalization can be made that the Turks have behaved most savagely toward minorities whose claims challenged their own (Armenians, Greeks, Kurds) and were relatively tolerant towards minorities whose claims did not (Jews, Circassians, Copts, Assyrians, etc.).
I beg to disagree, Bill. The Ottomans imported Muslims into Palestine in the 19th precisely to frustrate any notion of Jewish self-determination.
ReplyDelete