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🔗 History 🔗 Lists 🔗 Geography 🔗 Israel 🔗 Palestine

The population of the region of Palestine, which approximately corresponds to modern Israel, the Palestinian territories and Jordan, has varied in both size and ethnic composition throughout its history.

The following table shows the total population and that of the main ethno-religious groups living in the area from the First Century CE up until the last full calendar year of the British Mandate, 1947.

Note: Figures prior to the 1500s are all only estimates by researchers. For some periods, there are multiple researchers who have made differing estimates. None should be taken as exact numbers, and further context and detail is available by following links to the full description on Wikipedia as well as links to the original information sources.

^†including what is today the Kingdom of Jordan

🔗 International relations 🔗 Iran 🔗 Syria 🔗 Sociology 🔗 Iraq 🔗 Arab world 🔗 Jewish history 🔗 Egypt 🔗 Israel 🔗 Israel Palestine Collaboration 🔗 Palestine

The Jewish exodus from Arab and Muslim countries, or Jewish exodus from Arab countries, was the departure, flight, expulsion, evacuation and migration of 850,000 Jews, primarily of Sephardi and Mizrahi background, from Arab countries and the Muslim world, mainly from 1948 to the early 1970s. The last major migration wave took place from Iran in 1979–80, as a consequence of the Iranian Revolution.

A number of small-scale Jewish exoduses began in many Middle Eastern countries early in the 20th century with the only substantial aliyah (immigration to the area today known as Israel) coming from Yemen and Syria. Very few Jews from Muslim countries immigrated during the period of Mandatory Palestine. Prior to the creation of Israel in 1948, approximately 800,000 Jews were living in lands that now make up the Arab world. Of these, just under two-thirds lived in the French and Italian-controlled North Africa, 15–20% in the Kingdom of Iraq, approximately 10% in the Kingdom of Egypt and approximately 7% in the Kingdom of Yemen. A further 200,000 lived in Pahlavi Iran and the Republic of Turkey.

The first large-scale exoduses took place in the late 1940s and early 1950s, primarily from Iraq, Yemen and Libya. In these cases over 90% of the Jewish population left, despite the necessity of leaving their property behind. Two hundred and sixty thousand Jews from Arab countries immigrated to Israel between 1948 and 1951, accounting for 56% of the total immigration to the newly founded state; this was the product of a policy change in favour of mass immigration focused on Jews from Arab and Muslim countries. The Israeli government's policy to accommodate 600,000 immigrants over four years, doubling the existing Jewish population, encountered mixed reactions in the Knesset; there were those within the Jewish Agency and government who opposed promoting a large-scale emigration movement among Jews whose lives were not in danger.

Later waves peaked at different times in different regions over the subsequent decades. The peak of the exodus from Egypt occurred in 1956 following the Suez Crisis. The exodus from the other North African Arab countries peaked in the 1960s. Lebanon was the only Arab country to see a temporary increase in its Jewish population during this period, due to an influx of Jews from other Arab countries, although by the mid-1970s the Jewish community of Lebanon had also dwindled. Six hundred thousand Jews from Arab and Muslim countries had reached Israel by 1972. In total, of the 900,000 Jews who left Arab and other Muslim countries, 600,000 settled in the new state of Israel, and 300,000 migrated to France and the United States. The descendants of the Jewish immigrants from the region, known as Mizrahi Jews ("Eastern Jews") and Sephardic Jews ("Spanish Jews"), currently constitute more than half of the total population of Israel, partially as a result of their higher fertility rate. In 2009, only 26,000 Jews remained in Arab countries and Iran. and 26,000 in Turkey.

The reasons for the exoduses are manifold, including push factors, such as persecution, antisemitism, political instability, poverty and expulsion, together with pull factors, such as the desire to fulfill Zionist yearnings or find a better economic status and a secure home in Europe or the Americas. The history of the exodus has been politicized, given its proposed relevance to the historical narrative of the Arab–Israeli conflict. When presenting the history, those who view the Jewish exodus as analogous to the 1948 Palestinian exodus generally emphasize the push factors and consider those who left as refugees, while those who do not, emphasize the pull factors and consider them willing immigrants.

🔗 Linguistics 🔗 Linguistics/Applied Linguistics 🔗 Judaism 🔗 Israel

The revival of the Hebrew language took place in Europe and Palestine toward the end of the 19th century and into the 20th century, through which the language's usage changed from the sacred language of Judaism to a spoken and written language used for daily life in Israel. The process began as a diversity of Jews started arriving and establishing themselves alongside the pre-existing Jewish community in the region of Palestine in the first half of the nineteenth century, when veteran Jews in Palestine (largely Arabic-speaking by that time) and the linguistically diverse newly arrived Jews all switched to use Hebrew as a lingua franca, the historical linguistic common denominator of all the Jewish groups. At the same time, a parallel development in Europe changed Hebrew from primarily a sacred liturgical language into a literary language which played a key role in the development of nationalist educational programs. Modern Hebrew was one of three official languages of Mandatory Palestine, and after the Israeli Declaration of Independence in 1948, one of two official languages of Israel, along with Modern Arabic. In July 2018, a new law made Hebrew the sole official language of the state of Israel, with Arabic having "special status". More than purely a linguistic process, the revival of Hebrew was utilized by Jewish modernization and political movements, and became a tenet of the ideology associated with settlement of the land, Zionism and Israeli policy.

The process of Hebrew's return to regular usage is unique; there are no other examples of a natural language without any native speakers subsequently acquiring several million native speakers, and no other examples of a sacred language becoming a national language with millions of "first language" speakers.

The language's revival eventually brought linguistic additions with it. While the initial leaders of the process insisted they were only continuing "from the place where Hebrew's vitality was ended", what was created represented a broader basis of language acceptance; it includes characteristics derived from all periods of Hebrew language, as well as from the non-Hebrew languages used by the long-established European, North African, and Middle Eastern Jewish communities, with Yiddish (the European variant) being predominant.