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Enciphered Ottoman Telegrams from the First World War Concerning the Yishuv in Palestine

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Enciphered Ottoman Telegrams from the First World War Concerning the Yishuv in Palestine Yuval BEN-BASSAT 279 ENCIPHERED OTTOMAN TELEGRAMS FROM THE FIRST WORLD WAR CONCERNING THE YISHUV IN PALESTINE INTRODUCTION E nciphered Ottoman telegrams (şifre) between Istanbul and the Ottoman authorities in Greater Syria during the First World War, which are available today to researchers in the Ottoman archives in Istanbul, shed new light on the history of this gloomy period in the annals of the yishuv, the Jewish population of Ottoman Palestine.1 Such material is a valuable contribution to historical research on this period whose events are still subject to controversy. In this article I present and analyze some fifty enciphered Ottoman telegrams from the War period dealing directly or indirectly with the yishuv, from among several hundred telegrams from this period, located in the archives in Istanbul.2 Yuval Ben-Bassat, University of Haifa, Department of Middle Eastern History, Eshkol Tower, 1507, 199 Aba Khoushy Road, 3498838, Haifa, Israel. [email protected] 1 Yishuv is a general term designating the Jewish community in Ottoman and British- ruled Palestine prior to the establishment of Israel. The yishuvwas made up of individuals from various backgrounds and was divided along several lines, including ethnic back- ground, language, nationality, and religious observance. 2 I would like to thank Butrus Abu-Manneh for his help in deciphering unclear terms; Ami Ayalon who was the first to encourage me to write about this period; and Dotan Halevy for sharing information and useful discussions. Turcica, 46, 2015, p. 279-299. doi: 10.2143/TURC.46.0.3087638 © 2015Turcica.Tousdroitsréservés. 997971.indb7971.indb 227979 113/07/153/07/15 008:078:07 280 YUVAL BEN-BASSAT CHARACTERISTICS OF THE SOURCE MATERIAL Hundreds of coded telegrams between the Ottoman central authorities in Istanbul and the local authorities in the Levant during the First World War are located today in the Başbakanlık archives in Istanbul, and more will possibly be found in the future. These telegrams discuss a very wide range of topics regarding Palestine and its people during this turbulent period which brought the 400 years of Ottoman rule to an end. They ena- ble rare insights into issues that concerned the Ottoman authorities in Istanbul as well as the Levant, such as the future of the region, the fate of the people of Palestine including the Jewish population, public opinion in Europe with regards to its population and particularly the Jews, the appointment of Ottoman officials, spies and spying, population displace- ments, and the like. The telegrams are preserved today in the collections of the Ottoman ministry of the Interior (DahiliyeNezareti), in the Ottoman section of the Prime Minister’s archive (BaşbakanlıkOsmanlıArşivi, BOA). For the most, they are very short and concise and every word considered unnec- essary has been omitted, which often makes deciphering them and their context a fairly complicated task. They were written in a number code and decoded when they reached their destination. The enciphered telegraph system was already operational in the decades preceding the War. Yet in wartime Istanbul made a much more extensive use of it. In so doing the telegraph system in fact fulfilled the aim for which it was originally intended when it was first introduced into the Ottoman Empire during the Crimean War in the 1850s: To serve military purposes, control the provinces, and communicate with the various parts of the Empire. Over the course of the 19th century the telegraph system was also an important means of communication for commercial, economic and administrative matters, submission of petitions, the press, and the like.3 Enciphered telegrams were used intensively during the War to prevent the Allies from reading the Ottoman correspondence. During these troubled times most of the Ottoman correspondence was apparently enciphered. Thus, the coded telegrams during this period dealt with both operational issues and delicate political matters such as the issue of the yishuv, as well as with more mundane concerns, which during normal times would have probably been sent through the regular telegraph system. 3 Davison, “The Advent.” 997971.indb7971.indb 228080 113/07/153/07/15 008:078:07 ENCIPHERED OTTOMAN TELEGRAMS FROM THE FIRST WORLD WAR 281 For the purpose of this article I examined some fifty enciphered Otto- man telegrams that deal directly or indirectly with issues related to the yishuv out of several hundred telegrams found thus far. Some thirty of them are directly cited in the article and form the core of this study. Their analysis sheds new light on the events of the period and serves to explore the divergent views of Istanbul and the Ottoman commanders in the region concerning the Jewish question and the yishuv. DIVERGENCE OF OPINION BETWEEN ISTANBUL AND THE COMMANDERS IN GREATER SYRIA? Among the most interesting telegrams from the War period concerning Palestine and the yishuv is the correspondence involving Ahmet Cemal Paşa (1872-1922), one of the leaders of the Committee of Union and Pro- gress (CUP) who concomitantly served as minister of the Navy and com- mander of the Fourth Army on the Syrian front during the War.4 Cemal Paşa is one of the most controversial figures in the collective memory of the modern Levant. In the Arab historiography his image is somber and he is depicted as al-Saffah, the “blood shedder.”5 He is remembered in par- ticular for the oppression of every glimmer of Arab nationalism during the War, and for the merciless execution of hundreds of people suspected of Arab-nationalist activity. In the annals of the Jewish yishuv Cemal fares no better. His name is associated for the most part with the expulsion of Jewish residents from Jaffa in 1917, the traumatic events surrounding the members of the NILI underground6 who assisted the British against the Ottomans, and the terrible difficulties the yishuv faced during the War, including starvation, deteriorated health conditions and distress, mistreatment, and the expul- sion of non-Ottoman subjects abroad.7 Zionist leaders from Palestine who were in contact with Cemal Paşa during the War, documented his erratic, 4 For the memoirs of Cemal Paşa, see Djemal Pasha, Memories; for a discussion of Cemal Paşa’s attitude to Zionism, see a very new study of his stay in Syria: Çicek, War, p. 79-89; see also throughout Dündar, İttihatveTerakkininMüslümanlarıİskânPolitikası. 5 See Zachs, “A Transformation.” 6 NILI: acronym in Hebrew for the biblical expression “The Glory of Israel does not deceive or change” (I Samuel 15:29). 7 For more details, see Efrati, mi-Mashberle-tikva; Bar-El, Greenberg, “Holi ve-kolera;” Alroey, “Exiled?” 997971.indb7971.indb 228181 113/07/153/07/15 008:078:07 282 YUVAL BEN-BASSAT arbitrary behavior and outbursts of rage. At the same time, however, they stressed that he was an educated and knowledgeable person who admired French culture, that he was at times open to negotiation and convincing efforts, and that he appreciated the activities and achievements of the Jewish colonies. The most conspicuous feature of the Ottoman coded correspondence with regard to the fate of the yishuv is the difference of opinion between Cemal Paşa, and the central government, particularly Mehmet Talaat Paşa (1874-1921), who was the minister of the Interior at the time and had also served as grand vizier from 1917 on. These two individuals, along with İsmail Enver Paşa (1881-1922), minister of War, were part of what is often referred to as the “triumvirate,” which until a few years ago was thought to have led the Empire collectively during the War.8 They were also perceived as behind the Armenian tragedy during the War and all three died unnatural deaths: Talaat was murdered by Armenian nationalists in 1921, Cemal was similarly murdered in 1922, and Enver died in 1922 while trying to organize the Turkic opposition to the Bol- sheviks in Central Asia. The telegrams indicate that the Ottoman capital received many inquir- ies from European consuls and others asking about the Jewish situation in Palestine, often presumably in response to complaints by local Jews who witnessed the events themselves. Time and again Istanbul requested, in coded telegram messages, clarifications with regard to the situation of the Jews, enquired about accommodation, food and medical care supplied to those who were expelled, as well as about their fair treatment. It even stressed that Jews should not be treated categorically as collaborators of the enemy and that every effort should be made to preserve their sup- port and to encourage them to embrace the attitude of the general public in Palestine vis-à-vis the Ottoman state. Moreover, Istanbul was very concerned about the public opinion in Europe, America, and the world Jewry with regard to the Jews, and suggested conciliatory measures in response. By contrast, Cemal Paşa, who in practical terms was far more than merely the military commander of Syria, continued stressing the threats 8 Recent research has shown that the leadership of the Empire during this time was in fact broader and included a few dozen people from the ranks of the CUP, the dominant body behind the Young Turk Revolution, which would gradually take over the Empire’s leadership in the coming years. See Zürcher, Turkey, p. 115. 997971.indb7971.indb 228282 113/07/153/07/15 008:078:07 ENCIPHERED OTTOMAN TELEGRAMS FROM THE FIRST WORLD WAR 283 posed by Zionist activity, proposed a six-point plan to curb it, and voiced growing impatience with regard to the Jewish issue and Istanbul’s inquir- ies. It is unclear what motivated his attitude, in particular whether this was his personal agenda or a policy based on his impressions on the ground while serving as the region’s general governor.
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