Ottoman Jewry

The article is dedicated to the digitization of the fortification system of the eastern part of Shirak. For the first time, an attempt will be made to combine the literary and archival data related to the ancient fortifications of this zone, to compile their digital databases and distribution area maps, using the opportunity provided by modern technologies. Shirak is of great importance for the study of the fortification system of Armenia. It is no coincidence that at the beginning of the 20th century, T. Toramanian and Atrpet, one of the first researchers of so-called "Cyclope" fortresses, devoted a great deal of space to Shirakian examples (Horom, Gusanagiugh, etc.) in their research. In those works, there was also a brief reference to the fortresses of the Kars river valley and the Akanit field. During the identification and localization of the available data related to the fortifications of the zone in question (study of satellite images), it turned out that we are dealing with more than five dozen fortresses, most of which were unknown to previous researchers. These are examples of the general fortress construction of Armenia, located on the tops of medium and high hills surrounded by rivers (1700-2300 m.a.s.l.) and on the slopes of river valleys, where the trajectories of enclosures with oval concentricity or approaching a rectangle can be observed.

Sacred Boundaries: Theological Perspectives on the European Ghetto and Ottoman Millet Systems examines two historical frameworks that managed minority communities through deeply religious lenses. This interdisciplinary study explores the European ghetto system, rooted in supersessionist Christian theology, and the Ottoman millet system, guided by Islamic principles of dhimma. While ghettos emphasized segregation as a form of exclusion and preservation, millets institutionalized hierarchical pluralism, balancing autonomy with subordination.

Through an audacious and innovative approach, the paper delves into the theological justifications, interfaith and intrafaith dynamics, ethical implications, and lasting legacies of these systems. It interrogates their alignment with divine ideals of justice and inclusion, contrasting their historical functionality with modern religious and ethical thought. By reframing ghettos and millets as living theological constructs, this study challenges readers to reimagine how religion shapes societal boundaries — past, present, and future.

This paper invites reflection on the enduring tension between faith and governance, questioning whether sacred boundaries can transcend their historical limitations to inspire a more inclusive theological vision in today’s pluralistic world.

In this article the thirty years of Armenian independence shall be analyzed from the point of view of constitutional cycles. Similarities and differences shall be outlined, as well as a general information about what constitutional cycles are shall be provided. The paper will further focus on the current constitutional cycle and outline possible solutions of how to avoid making the mistakes that have been omnipresent in the previous cycles.

ՀՏԴ 94(479.25) ԳՄԴ 63.3(5Հ) Պ 302 Տպագրվում է երաշխավորությամբ Մայր Աթոռ Սուրբ Էջմիածնի Հրատարակչական խորհրդի, Մեսրոպ Մաշտոցի անվան Հին ձեռագրերի ինստիտուտ «Մատենադարանի» Պատասխանատու խմբագիրներ՝ արվեստագ. թեկնածու, դոցենտ՝ Զարուհի Հակոբյան արվեստագ. դոկտոր (Փարիզ), դոցենտ՝ Նազենի Ղարիբյան արվեստաբան՝ Արփինե Ասրյան ՊԱՏՄԱԿԱՆ ՏԱՅՔ. ՊԱՏՄՈՒԹՅՈՒՆ, ՄՇԱԿՈՒՅԹ, ԴԱՎԱՆԱՆՔ: Հոդվածների ժողովածու-Ս. Էջմիածին։ Մայր Աթոռ Սուրբ Էջմիածին, 2019.-496+4 ներդիր էջ: Սույն ժողովածուում ընդգրկված են Մեծ Հայքի Տայք նահանգին նվիրված առաջին միջազգային գիտաժողովի նյութերը, որոնք լուսա բանում են երկ րամասի պատմության, դավանանքի, արվեստի ու մշա կույթի մի շարք կարևոր հար ցեր: Ուսումնասիրությունները ներ կայցնում են պատմական Տայքը հնագույն շրջանից մինչև նոր ժամանակները: Առավել մեծ ուշադրություն է դարձված միջնա դարյան ժամանա կա հատ վածին, մասնավորապես Դավիթ Կուրա պալատի կառավարման տարիներին: Գիտական հոդվածներում բազմակողմանի անդրադարձեր կան նահանգի ճարտարապետական, որմնանկարչական և քանդա կագործական հուշարձաններին, ձեռագրագիտական նյութին, ինչպես նաև դրանց հետ սերտ առնչվող հայ-քաղկեդոնականների խնդիրներին: ՀՏԴ 94(479.25) ԳՄԴ 63.3(5Հ)

This paper outlines a study of surnames used by various Jewish groups in the Land of Israel for Ashkenazic Jews, prior to the First Aliyah (1881), and for Sephardic and Oriental Jews up to the end of the 1930s. For the 16th–18th centuries, the surnames of Jews who lived in Jerusalem, Safed, Tiberias, and Hebron can be mainly extracted from the rabbinic literature. For the 19th century, by far the richest collection is provided by the materials of the censuses organized by Moses Montefiore (1839–1875). For the turn of the 20th century, data for several additional censuses are available, while for the 1930s, we have access to the voter registration lists of Sephardic and Oriental Jews of Jerusalem, Safed, and Haifa. All these major sources were used in this paper to address the following questions: the use or non-use of hereditary family names in various Jewish groups, the geographic roots of Jews that composed the Yishuv, as well as the existence of families continuously present in t...

Rabbi Chaim Shalom HaCohen Ma'ali, a Jerusalem sage, his activity in Egypt during the first half of the Eighteen century

Samuel Glick
The scarcity of historical and rabbinic sources regarding the Jewish community in Egypt from the 17th to 18th centuries historically posed challenges to historical research and continues to present a challenge also in the contemporary scholarship.
Examination of the limited available sources indicates that approximately 37 sages were active in Egypt from the seventh decade of the 17th century until the second half of the 19th century. Some of these figures are known and esteemed due to their published works, but the majority, whether mentioned sporadically in the writings of contemporaneous sages or leaving their legacy solely in unpublished manuscripts, remain obscure. Their teachings and contributions within the Jewish community in Egypt are ensconced within the volumes of books, or in manuscripts and awaiting revelation by modern scholars.
This article focuses on the life and contributions of Rabbi Chaim Shalom HaCohen Mali (hereafter: RCHS), one of the forgotten scholars of that era. He was born in Jerusalem at the beginning of the 18th century, resided in Egypt for about 18 years (passed away in Jerusalem circa 1773). The main sources for this discussion stem primarily from analyses of his responses founded in autographed manuscripts housed in the Bodleian Library at Oxford and the Günzburg Collection in the National Library of Russia— this manuscripts have yet to receive comprehensive scholarly attention.
Briefly, I will outline his family background and life events, survey the content of the responses and innovations derived from the two manuscripts central to this article, and delve into four instructive responses, illustrating his approach as a sensitive halakhic authority striving to provide halakhic solutions to ease the hardships faced by both women and men in navigating life's challenges.

This article delves into pivotal processes that shaped Egypt over a significant duration during its tenure within the Ottoman Empire, officially spanning approximately four hundred years, albeit practically a few decades less. The central analysis centers on the Ottoman governance structure in Egypt, socio-economic transformations, and historiographical analyses of this era, and the prevalent trend of overlooking Egypt's Ottoman heritage.

Rabbi Eliyahu Israel (c. 1712 – 1784) served as Chief Rabbi of Alexandria from 1772 until his death. In his sermons, he was accustomed to admonish his congregants to mend their ways, and in the course of doing so provides remarkably vivid accounts of their multifaceted deviance from (what he considered to be)  the proper paths of Jewish life. These richly detailed and linguistically allusive portrayals provide a window into the social, cultural and religious life of the Jewish community of Alexandria in the late 18th century. What did their daily life look like, and what importance did they attach to material wealth and possessions? What was their leisure culture on the Sabbath, on holidays and on weekdays? What were the relations between the wealthy upper class and the poor lower class? Was there social interaction between men and women? What was the social status of Torah scholars, and how were they regarded by the wealthy merchants? Was everyday synagogue attendance common, or did most men pray at home – and in what manner? In this article I first provide some historical context, and then, in the major section, I flesh out the answers to the above questions and others, based on Rabbi Israel's portrayals. In the concluding section, I raise more general issues, regarding the disparity in pre-modern Jewish communities between 'textbook' rabbinic norms and the actual conduct of flesh-and-blood Jews in real life .

On the Character of the Various "Shita Mekubetzet" on the Order of Kodashim and on the Identity of the Later Tosaphot Collections to Tractate Zevahim Avraham David Between Italy and Egypt: Commercial Activity of Italian Jews in Egypt in the 16 th Century in Light of Documents from the Cairo Geniza Rav Yehoshua Mayerson Sefer Merav Ahoth Yehonathan of Rabbi Yonathan Eybeschutz Yoseph Avivi The Structure of the "Gates" of Nefesh haHayim and its Principles Rav Moshe Dembitzer "To show my people a new type": The Academic Chapter in the Life of Rabbi

The Romaniote Jews of Kastoria were recorded in the first Ottoman cadastral survey of their hometown dated to the first reign of Sultan Murad Il (1421-1444). An updated record in the fief register of Macedonia indicates that they set on a journey to a new life in Istanbul in the spring of 1455. The earliest detailed source of information on the new life of the
Kastorian Jews is the late 16th century poll-tax register of the Jewish communities in Istanbul whose tax revenues were allocated to the endowment of Sultan Mehmed II. Many details about the physical characteristics of the Kastorian Jews and their new life were meticulously recorded in the survey book such as color of skin and eyes, shape of eyes and eyebrows, sears and wounds on their faces and hands, crafts of some householder and unmarried men, guild apprentices, workers and residential quarters of the community members. This study aims to shed light on the physical characteristics of the tax-payer male members of the Kastorian community and interesting details of their life in Istanbul that are not expected to be found recorded in a tax register book.

Osmanlı'da ilk basımevi 16. yüzyılın başında İstanbul'da Yahudiler tarafından kurulmuş ve kent, 18. yüzyıl ortalarına kadar Yahudi matbaacılığın en önemli merkezlerinden biri olma konumunu korumuştur. Ancak İstanbul Yahudileri gazetecilik alanında aynı öncülüğü sergileyemediler. Kapitülasyonlardan yararlanarak liman kenti İzmir'e yerleşen yabancılar ve Levantenler ile yakın iş temasında olan ve 17. yüzyılın sonunda yaşadıkları Sabetay Sevi şokundan silkinme çabası içindeki İzmir Yahudileri Batı kültürü ve gelişmelerinden İstanbul'dan daha erken etkilendiler. İstanbul'da ilk Yahudi gazetesi İzmir'den yedi yıl sonra, 1 1853 yılı Ocak ayında Yahudi-İspanyolcası dilinde gerçekleşti. 2

This paper outlines a study of surnames used by various Jewish groups in the Land of Israel for Ashkenazic Jews, prior to the First Aliyah (1881), and for Sephardic and Oriental Jews up to the end of the 1930s. For the 16th–18th centuries, the surnames of Jews who lived in Jerusalem, Safed, Tiberias, and Hebron can be mainly extracted from the rabbinic literature. For the 19th century, by far the richest collection is provided by the materials of the censuses organized by Moses Montefiore (1839–1875). For the turn of the 20th century, data for several additional censuses are available, while for the 1930s, we have access to the voter registration lists of Sephardic and Oriental Jews of Jerusalem, Safed, and Haifa. All these major sources were used in this paper to address the following questions: the use or non-use of hereditary family names in various Jewish groups, the geographic roots of Jews that composed the Yishuv, as well as the existence of families continuously present in the Land of Israel for many generations.

The manner in which the fifteenth day of the Hebrew month of Shevat, initially a date of purely technical significance, evolved into a minor festival is shrouded in mystery. In this article, I examine an eleventh-century liturgical text for ṭu bi-Šebhaṭ, a qedušta from the Cairo Geniza. The content of the piyuṭ-poem appears to situate the sacralization of ṭu bi-Šebhaṭ in the context of Rabbanite-Karaite polemic, and particularly the confrontation between the Yešibha Ge'on Ya'aqobh of Jerusalem and the abhele ṣiyon community nearby. Appreciation of the historical circumstances and ideological commitments of these two communities-made possible by recent Geniza discoveries-helps to shed new light on the liturgy, as well as the religious evolution of the date that today is observed as the Jewish Arbor Day.

I thank TÜBİTAK for supporting this project managed by the Yıldız Technical University Center for Balkan and Black Sea Research (BALKAR). I also express my gratitude to Prof. Dr. Seyit Sertçelik, who advised me to this project as a researcher, and Prof. Dr. Mehmet Hacısalihoğlu, the director of this project, who included me in this project and supported me in every phase of this study including the provision of the history textbooks. Last but not least, I am indebted to the project team for sharing their knowledge and documents with me, the project employee Emin Uzun for helping me on internet issues, and Assoc. Prof. Dr. Mustafa Serdar Palabıyık, who helped me in revising this text and encouraging me with his valuable advices.

JEWS IN TURKEY IN THE PERIOD OF PRINCIPLES (14th
CENTURY)
Abstract: The Principalities Period, which is named after the last political period  before the Ottoman Empire, is the period when the Turkish settlement in Anatolia reached definite borders. Istanbul and Trabzon, which could not be dominated in Anatolia, were in the late XV. It joined Turkish territory in the middle of the century. During the Seljuk period, Jewish communities living under Turkish rule in Anatolia settled in cities
such as Sivas, Konya, Malatya, Antalya, Ahlat, Harran, Diyarbekir, Meyyafarikin, Mardin, Hısn Keyfa, Nusaybin and Rasulayn. These cities especially XII-XIII. They were the most developed Turkish settlements in Anatolia for centuries. Because of their commercial vitality, Jewish merchants lived in their own neighborhoods.XIV. Cities such as İzmit, Balıkesir, Çanakkale, Manisa, İzmir, Muğla, Aydın, Denizli, Adana, Isparta, Burdur, Uşak and Afyon, especially on the Marmara, Aegean and Mediterranean coasts, were the achievements of the new era in Anatolia under the rule of principalities in the 19th century. These places became important attraction centers of the new era and new ports such as Izmit, Edremit, Ayasuluğ and Balat emerged that made commercial connections with the outside world. Due to the fact that they were places where trade was concentrated, they became areas of attraction for Jewish
merchants in accordance with their new location, and they settled here and played an active role in the trade of the new period.

Keywords: Anatolia, Jews, Principalities, Izmir, Trade.

Գիրքը նուիրուած է Խաչենի իշխանութեան տարածքի միջնադարեան յուշարձանների
ուսումնասիրութեան պատմութեանը: Պատմական տարբեր վաւերագրերի հիմամբ
ամբողջացուել են խնդրին վերաբերող բոլոր նիւթերը, ինչպէս հայ, այնպէս եւ օտար
հետազօտողների աշխատանքները: Առանձին բաժնով ներկայացուած են նաեւ քննարկուող երկրամասի միջնադարեան յուշարձանների պեղումների համառօտ արդիւնքները:

The book is dedicated to the history of the study of medieval monuments on the territory of
Khachen princedom. On the basis of various historical documents, all materials related to the
problem, both the work of Armenian and foreign researchers, have been summarized. A separate
section also presents brief results of excavations of medieval monuments of the region under
discussion.

Os~anl1 Devl.eti'ndc gayrimüslimlere 1slanı hukukunda yer a~an zıınmet ak~ı esaslarına göre göre muamele edilmiştir. Bu yüzden burada lslam Hukt~kl~nda zimmet akdinin ne olduğu ve kapsamı hakkında kı saca b1lgı vermek faydalı olacaktır.. ~• Pey~a~ıber zanıanın~a gayrimüslim halkın yaşadJğı şe h~rl~nn M~slu':lan~• taraiından fethedilmeye b'1şlanmasıyla bırl~kte eski sak.inJcr ıle yeni yöncticJJcr arasındaki ilişkiler farklı bır boyut kazandı. Fethedilen yerlerin gayrimüslim balkı ile Müsli\man yöneticiler arasında bazı şartfar üzerine andlaşmalar yapılımı~a başladı: Söz konusu şartlan kabul eden gayriınüslim lcr art.~ ıdaree~lcı~ Mlisl~nıan olan bir devletin vatandaşı oldular. Boylece Müs. lünıan bır devletin tebaası olan gayrimüslimlere ' 1 ziınmi" denildi. Zimmet akt!uıin kaynağı Kur'an ve sünnettir. Zimmilik sla-tüs~in~ elde eden gayrimüslimler, inanç ve ibadet bi.iıTiyetine sahJptırler. Kur'an-ı Ketim 'dcki "dinde zorlama ııoktur" avcti gereğince ?ayriruüs_liınleıin zorla MüslUınanlaşlı;ılrnası ya;ak-lanı~ış ve ıbadctlerıne ırıüdabalc edilmemiştir. ikamet, seyahat ve tıcarel hakları da mevcuttur. Şehirlerde kendilerine bas mahallelerde oturabilcc~~eıi gibi Müslümanlarla aynı mahalleyi payl~şn~a~arında da .Isla~ hukuku açısındall bir mahzur görü l-e~ı~ıır. Aynca z.ım::ı~ıer evlenme, boşanma, miras, vasiyet gıbı aıle hukukuyla ılgılı meselelerde kendi hukuklarına tabidirnoç. Dr. Uludağ Onivcrsııesi llahiyat F:ıktılıt?si.

The rock carvings of Armenia are of great cognitive importance as a historical and cultural primary source of the pre-literate era, which reflects the deep past in a very pictorial way. These monuments, representing almost all the important spheres of the ancestors' life, have preserved and convay a peculiar picture of their mental activity.
  Rock art, which arose in Armenia since ancient times, existed as a means of human cognition and communication, carrying out the functions of expressing, accumulating and transmitting information and feelings, thus ensuring the connnection of generations, the continuity of life experience, mentality and culture, preserving the wisdom and essence of the past.
Armenian rock art is distinguished by a huge number of images, stylistic diversity and rich content, and occupies a special place in the cultural heritage of the Ancient World. In the regions adjacent to the Armenian Highlands, ancient petroglyphs are rare, while on the Highlands their high density of distribution, thematic and typological richness is observed. On the territory of Armenia, petroglyphs available for direct study (in situ) have been concentrated in seven main high-mountainous regions: the mountain ranges of Geghama, Vardenis, Teqsar, Syuniq, Zangezur, Karvachar and the slopes of Aragatz.
  In the Republic of Artsakh, rock carvings are located in the following places: in Askeran district – on the outskirts of Shushi and near Tandzatap village; in Shahumyan district – on the slopes of Karvachar mountains Porak, Skhtorasar, Harsnakar, Yerakatar, Toli, Lyulpar, at the headwaters of Tartar and Aghavno rivers, on the banks of Tsalk, Sev, Mets and Pokr Al lakes, and west from Eghtsategh village; in Kashatagh district – on the northern slope of Ishkhanasar, near the shore of lake Sevlich.
  The petroglyphs of the mountains of Artsakh are direct evidences that the monuments of rock art throughout the Armenian Highlands form a holistic system, where the continuity of the anthropological and cultural picture is clearly traced in space (400.000 km2) and in time (hundreds of thousands of years).
  At present, a comprehensive study of this heritage based on the principles of Armenian studies and the creation of an electronic database due to modern methods of cartography is of primary importance.

  Наскальные изображения Армении имеют большое познавательное значение как историко-культурный первоисточник дописьменной эпохи, который весьма изобразительно отражает далекое прошлое. Эти памятники, представляющие почти все важные сферы жизни предков, сохранили и передают своебразную картину их умственной деятельности.
Наскальное творчество, возникшее в Армении издревле, просуществовало как средство человеческого познания и коммуникации, осуществляя функции выражения, накопления и передачи информации и чувств, тем самым обеспечив связь поколений, неразрывность и преемственность жизненного опыта, менталитета и культуры, сохранив мудрость и суть прошлого.
  Армянское наскальное искусство отличается огромным количеством изображений, стилистическим разнообразием и богатым содержанием, и занимает особое место в культурном наследии Древнего Мира. В прилегающих к Армянскому нагорью регионах древнейшие петроглифы редки, тогда как на самом Нагорье наблюдается их высокая плотность распределения, тематическое и видовое богатство. На территории Армении доступные для непосредственного изучения (in situ) петроглифы накоплены в семи основных высокогорных регионах: горные хребты Гехама, Вардениса, Тексара, Сюника, Зангезура, Карвачара и склоны г. Арагац.
  В Республике Арцах наскальные изображения находятся в следующих местах: в Аскеранском районе – на окраине города Шуши и близ деревни Тандзатап; в Шаумянском районе – на склонах Карвачарских гор Порак, Схторасар, hАрснакар, Еракатар, Толи, Люльпар, у истоков рек Тартар, Ахавно, на берегах озер Цалк, Сев, Мец и Покр Ал и к западу от с. Ехцатех; в Кашатахском районе – не северном склоне Ишханасара, у берега оз. Сев лич.
  Петроглифы гор Арцаха – яркие свидетельства о том, что памятниками наскального творчества тоже Армянское Нагорье представляется как единое целое, где четко просматривается непрерывность антропологической и культурологической картины в пространстве (400.000 км2) и во времени (сотни тысячи лет).
  В настоящее время первостепенное значение приобретает комплексное и всестороннее изучение этого наследия на основе принципов арменоведения, a также создание электронной базы данных по современным методам картографии.

At the end of 1827, as a result of the activities of the Basel Evangelical Missionary Society, a printing house was founded in Shushi, and in 1828 Armenian books were published. These were the first publications throughout the territory of Karabakh. Little is known about the first books published in Shushi; the existing information is incomplete and needs further research. The available sources allow us to speak about four books published in Shushi in 1828 (till now, scholars knew only one of them). The article touches upon the circumstances of the publication of these books and their practical use, as well as upon the details of the permission for publication and issues of censorship.

In der Literatur werden zwei Populationen als Vorfahren der osteuropäischen Aschkenazim erwähnt: Deutsche Juden und Chasaren. Ein deutscher Ursprung ist demografisch nicht möglich, eine Chasarische Herkunft kann ebenfalls nicht nachgewiesen werden und ist auch nicht plausibel. Der Verfasser schlägt das Denkmodell vor, dass die Vorfahren der osteuropäischen Aschkenazim zunächst um den Kimmerischen Bosporus angekommen sind, vorwiegend aus Anatolien und Südeuropa. Er führt Beweise an, dass es schon vor der Zeitwende eine jüdische Anwesenheit auf der Krim gab, die bis zum 7. Jahrhundert dauerte. Hinzu kamen während des 7. und 8. Jahrhunderts noch Juden aus Byzanz. Diese These wird unterstützt durch genetische Beweise, die einen Unterschied zwischen west- und osteuropäischen Aschkenazim zeigen. Der Verfasser erklärt die Umwandlung von einer Slawisch zu einer Yiddisch sprechenden jüdischen Population mit dem »language-cum-ethnic shift« Modell nach Ehret.

Rock-carvings are important historical-cultural sources in understanding the historical realities of the Armenian Highland in VII-I millennia BC. Almost in all mountainous parts of Greater Armenia myriads of petroglyphs have been discovered. The most part of them is concentrated in Ayrarat province and around it.
  The first rock-carvings of Armenia were noticed at the end of the 19th ce., on the high-mountain slopes of Mount Aragats and in the vicinity – in the ancient natural-historical cradle of Armenians. Nowadays, they are found in the following places:
  In Shirak gavar – the Yereruyq temple, the Horom fortress, near the villages Haykadzor, Dzithanqov and Mastara, in Aragatzotn gavar – near the villages Kaqavadzor, Nerqin Sasunashen. On the southeastern slopes of Mount Aragatz during 2012-2017 we discovered 236 petroglyphs.
  Rock-carvings of Ayrarat demonstrate thematic and stylistic, technical and topographical similarity with the monuments of whole Armenia. It attests to the continual presence and succession of Armenian culture within its cradle, the ethnic and cultural integrity of their creators, affirming their ethno-cultural coherence.
  The commonality of carving culture indicates the existence of worldview unity, belief system and pantheon, the same linguistic thinking and traditions, as well as the beginning of centralized governing – the elements of statehood.

Наскальное изображение – важный историко-культурологический первоис-точник для понимания исторических реалий Армянского Нагорья в VII-I тыс. до н.э. Почти во всех гористых местностях Великой Армении обнаружены мириады петроглифов. Большая их часть сконцентрирована в провинции Айрарат и вокруг него.
Первые наскальные изображения Армении были замечены еще в конце XIX в., на высокогорных склонах горы Арагац и в окрестностях – в древнейшей при-родно-исторической колыбели армян. В настоящее время они обнаружены в следующих местах:
В гаваре Ширак – в Ереруйкском храме, в крепости Ором, у сел Айкадзор, Дзитанков и Мастара, в гаваре Арагацотн – у сел Какавадзор и Неркин Сасунашен. На юго-восточном склоне Арагаца в 2012-2017 гг. нами обнаружены 236 петроглифов.
Наскальные изображения Айрарата проявляют тематическую и стилис-тическую, техническую и топографическую общность с памятниками всей Армении. Это свидетельствует о беспрерывном присутствии и преемственности армянской культуры в своей колыбели, об этно-культурном единстве создате-лей рисунков.
Аналогичность культуры наскальных изображений указывает на наличие единого мировосприятия, системы верований и пантеона, об одинаковом языковом мышлении и традиций, а также о существовании элементов централи-зованного правления – зачатков государственности.

Издательство «Гитутюн» НАН РА Publishing House "Gitutyun" NAS RA Շիրակի պատմամշակութային ժառանգությունը. հայագիտության արդի հիմնահարցեր 4 Печатается по решению ученого совета Ширакского центра арменоведческих исследований НАН РА Is published by the decision of the Academic Council of the Shirak Center for Armenological Studies of NAS RA РЕДАКЦИОННЫЙ СОВЕТ Серго Айрапетян-д. ф. н. (главный редактор), Аркадий Акопов-к.ист. н. (ответственный секретарь), Карине Базеян-к. ист. н., Ашот Григорян (Айказун)-д. арх. н., Асмик Арутюнян-к. иск., Армен Айрапетян-к.ист. н., Саргис Петросян-д. ист. н., Кандор Руслан-д. ист. н. (РФ), Каврелишвили Роин-д. ист. н. (Грузия), Хосроева Анаит-к. ист. н., (США),

Հոդվածում ներկայացված են ժամանակի հայ պատմագրության գնահատականներն ու վերլուծությունները 1920 թ. թուրք-հայկական պատերազմի նախօրյակին հայ-վրացական հարաբերությունների առնչությամբ: Դրանք մեծ հետաքրքրություն և կարևորություն են ներկայացնում, քանի որ ունեն սկզբնաղբյուրային նշանակություն և օգտակար են նշված շրջանի իրադարձությունների շատ հարցերի նորովի լուսաբանման համար:

This article is a piece of microhistorical research of a court case investigating religious conversion in Russia in the 1820s. It presents the story of an Orthodox Christian girl who adopted ”Jewish law” and married a Jewish man. The article attempts to define the background and peculiarities of the conversion and clarify the context in which this was taking place. The work uses various methods: narrative, comparative, contextual analysis, text interpretation, etc. Analysis of the court case establishes that the girl’s change of faith was the result of: (1) close contacts with the Jews and lack of social ties within the Christian community; (2) poverty and extremely low social status; (3) lack of “religious capital”. Jewish social assistance practices, ways to legalize a new status, finding a job, and personal freedom turned out to be attractive to the serf woman. The novelty of this study involves the introduction of a previously unknown archival source representing a very rare phenomenon of conversion to Judaism in imperial Russia. In addition, the article presents the paradoxical case of an attempt at re-socialization by transitioning from the dominant confession to the faith of a religious minority and integration into a community whose rights in Russia were heavily curtailed.

Yahudi Tarihi, farklı dönemlerde ve ayrı coğrafyalarda yaşayan Yahudi toplu- luklarının birikimlerinden, tecrübelerinden, kültürel dokularından, dini hayatla- rından ve belki de en önemlisi hem bireysel hem de toplumsal yaşanmışlıklarından oluşmaktadır. Erken dönemlerden itibaren Anadolu’da görülen Yahudi topluluk- larının bir çoğu günümüze kadar varlığını korunmuştur. Bu topluluklardan birisi de Halep Hahambaşılığına bağlı olarak 1960’lı yıllara kadar varlığını koruyan Kilis Yahudi cemaati olmuştur. Kendisine ait sinagogu, okulları ve mezarlığı bulunan Kilisli Yahudilerin, Müslüman komşuları ile aynı mahalleler içerisinde yaşamış ol- dukları bilinmektedir. Birbirinden farklı pek çok dini cemaate ev sahipliği yapmış olan Kilis’te, varlığını en uzun süre devam ettiren topluluk Yahudiler olmuştur. Muhafazakâr bir dini hayatlarının olduğu bilinen Kilisli Yahudiler, genel olarak ticaretle uğraşmışlardır. Milli Mücadele döneminde ise Fransızlara karşı Türklerin yanında yer almıştır. Şehirde yaşamış olan Yahudi cemaatine ait yapıların mevcut izleri, bu topluluğun mimari ve kültürel yapıları hakkında bilgi vermektedir. Bütün bu bilgilere ek olarak Kilis’te Yahudilerin yakın döneme kadar yaşamış olmaları sebebiyle Yahudilerle ilgili hatıraların, toplumsal hafızada halen canlı olduğu gö- rülmektedir. Karşılıklı saygı, hoşgörü ve gösterilen değer üzerinden şekillenen iliş- ki hem Müslüman hem de Yahudiler tarafından bozulmadan sürdürülmüştür. Bu bağlamda Kilis Sinagogu’nun yakın tarihte yapılan restorasyonu da büyük anlam taşımaktadır. Bu makalede Kilis Yahudi cemaati, sinagogların Yahudi topluluklar açısından kurumsal önemi ve son olarak Kilis Sinagogu’nun yapısal özellikleri ele alınacaktır.