[Different Jewish communities with different customs]
<There were differences in the tradition of practical halakhah [[Jewish law]], methods of Torah study, (col. 1088)
observance of the precepts, customs pertaining to dress, etc. between the Sephardim and the older inhabitants of the country, the Romaniots. The ensuing friction was especially evident during the first century following the Ottoman conquest. The disputes were generally concluded in favor of the Sephardim.
[Communication between the Jewish communities and the Ottoman institutions - weak chief rabbi - no successor chief rabbi]
During the days of R. Elijah Mizrahi, who was the chief dayyan [[judge]] and ha-rav ha-manhig ("the leading rabbi") of all the kehillot [[congregations]] of Istanbul, R. *Shealtiel served as *Kakhya [[leader]]. He interceded before the ministers and officials and was the link between the communities and the Ottoman authorities.
This liaison function had previously belonged to the rabbi but because of the following circumstances a special person was required to devote himself exclusively to this task:
1) the number of Jews had greatly increased and the relations with the authorities had grown more complex;
2) the senior officials responsible for the imposition and collection of the taxes were Christians who wee hostile toward the Jews and therefore created difficulties without the knowledge of the official government;
3. the rav ha-manhig [[chief Rabbi]] of Istanbul, R. Elijah Mizrahi, had grown weak, and, as he states himself, he could not take care of this task because the problems of the congregations were numerous. A firm and able man, well connected with the authorities, was therefore required. R. Shealtiel thus assumed this function for several years. His services were interrupted for about eight months because of the discontent of the kahal [[assembly]], but he was reelected once his absence was felt.
When R. Elijah Mizrahi died in 1525, the office of rabbi was discontinued because of the controversy which broke out between the local rabbis over the question of succession. Nevertheless, the special tax for this office, known as Rav akçesi ("tax of the rabbis"), continued to be paid to the authorities.
ECONOMIC AND SOCIAL LIFE OF THE JEWISH COMMUNITY.
[Jewish trade and production]
The Ottoman sultans greatly appreciated the contribution (col. 1089)
of the Jews in commerce, crafts, medicine, and the manufacture of firearms. Of the physicians, it is worth noting the members of the *Hamon family, Joseph and his son Moses of Granada (who served the sultans *Bayazid II, *Selim I, and *Suleiman I, the Magnificent) as well as the grandson and great grandson, Joseph and Isaac Hamon. There were also prominent Jewish capitalists and bankers who held central positions in the financial areas of the empire - treasury and lease of taxes - and positions of a political nature; their influence in the court was beneficial to the Jewish communities of Istanbul and other towns.
[The Mendes and Gracia / Nasi bankers family: supporting Torah schools and Hebrew printing press]
During the third quarter of the 16th century, the *Mendes family played an important role in the life of the city. This Marrano family from Portugal owned a bank in Lisbon with a branch in Antwerp. After the death of Francesco Mendes, the head of the bank, his widow Gracia (*Nasi) left Lisbon with her young daughter Reyna and her nephew João Micas for Antwerp and from there continued to Venice and Turkey. In Istanbul they openly returned to Judaism (1552) and João Micas called himself Joseph *Nasi. A short while later, he married Reyna, the daughter of Gracia.
There were now ample opportunities available to the Nasi family for financial and commercial activities in the town. Their affairs were not limited to giving credit but also included commercial negotiations with various European countries and competition with the Venetian merchants for the Levantine trade. The friendship of Joseph Nasi with the sultan Suleiman the Magnificent and his son Selim II won him an influence in state affairs which he exploited not only for his own benefit but also for the Jews in general. He made generous donations to the yeshivot [[religious Torah schools]] of the capital, while at the same time the Mendes family established a large and renowned yeshivah, supporting its students and its head R. Joseph ibn Lev. This yeshivah was named Yeshivat ha-Gevirah after Dona Gracia Mendes, by means of whose financial contributions the novellae and the responsa of R. Joseph ibn Lev, which were debated in the yeshivah, were published.
They also supported the Hebrew printing press in the capital (see below).
[The Nasi family and the reconstruction of Tiberias]
Through its extensive influence the Nasi family obtained a concession from the sultan to rebuild the town of *Tiberias, which lay in ruins. The family assisted in its reconstruction and gave financial support to the yeshivah of Tiberias, which had been reestablished by the hakhamim [[sg. hakham, spiritual leader]] of *Safed who had come down to the town. This yeshivah was later supported by Don Solomon *ibn Ya'ish of Istanbul.
Wealthy members of the families of Abraham ibn Ya'ish and Jacob Ankawa supported the yeshivah of R. Joseph *Trani, one of the most renowned in Istanbul.
[16th century: Istanbul is a Jewish world center - ban of wealthy dresses and jewelry in the streets]
The 16th century was thus a florishing period for the community, and Istanbul became one of the most important Jewish centers of the world. During the reign of the sultan Murad III (1547-95), however, the Jewish community was shaken by a decree ordering the killing of Jews, which resulted from the appearance of men and women in the streets in rich clothing and jewels. As a result of the intervention of the physician R. Solomon *Ashkenazi at the court, the decree was mitigated, but Jews were forbidden to wear such apparel. Subsequently, the rabbis of Istanbul and the community leaders reached an agreement that "the women and the girls shall not go out in grandiose apparel, golden jewelry, and precious stones".> (col. 1090)
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