. . . "\u201EStar\u00FD ji\u0161uv\u201C v 19. stolet\u00ED se vyv\u00EDjel pod vlivem zejm\u00E9na dvou faktor\u016F: vojensk\u00FDch konflikt\u016F Osmansk\u00E9 \u0159\u00ED\u0161e a s nimi souvisej\u00EDc\u00EDm rostouc\u00EDm vlivem evropsk\u00FDch mocnost\u00ED v Palestin\u011B a tak\u00E9 st\u00E1le zesiluj\u00EDc\u00ED p\u0159ist\u011Bhovalectv\u00ED a\u0161ken\u00E1zsk\u00FDch \u017Eid\u016F zejm\u00E9na z \u00FAzem\u00ED Rusk\u00E9ho imp\u00E9ria. V cel\u00E9m procesu v\u00FDvoje \u201Estar\u00E9ho ji\u0161uvu\u201C v tomto obdob\u00ED m\u016F\u017Eeme vysledovat n\u011Bkolik opakuj\u00EDc\u00EDch se mechanism\u016F a tendenc\u00ED, p\u0159i\u010Dem\u017E cel\u00FD tento proces se odehr\u00E1val p\u0159inejmen\u0161\u00EDm a\u017E do konce krymsk\u00E9 v\u00E1lky na pozad\u00ED za\u010Darovan\u00E9ho kruhu: Palestinu vy\u010Derp\u00E1valy boje mezi kmenov\u00FDmi klany, a poskytovala proto jen mal\u00E9 v\u00FDnosy, je\u017E nesta\u010Dily na pokryt\u00ED v\u00FDdaj\u016F na arm\u00E1du, kter\u00E1 by u\u010Dinila p\u0159\u00EDtr\u017E neust\u00E1l\u00FDm vz\u00E1jemn\u00FDm st\u0159et\u016Fm soukrom\u00FDch arm\u00E1d. St\u011B\u017Eejn\u00ED impuls pro v\u00FDvoj palestinsk\u00E9ho \u017Eidovstva p\u0159edstavovaly v\u00E1lky. Roku 1840 i 1856 vyhr\u00E1la Osmansk\u00E1 \u0159\u00ED\u0161e jen d\u00EDky vydatn\u00E9 pomoci mocnost\u00ED, zejm\u00E9na Velk\u00E9 Brit\u00E1nie. V\u011Bdom\u00ED vlastn\u00ED slabosti nutilo sult\u00E1na usilovat o reformu sv\u00E9 \u0159\u00ED\u0161e, co\u017E s sebou p\u0159in\u00E1\u0161elo mimo jin\u00E9 tak\u00E9 liber\u00E1ln\u011Bj\u0161\u00ED postoj v\u016F\u010Di \u017Eid\u016Fm. Evropsk\u00E9 mocnosti nav\u00EDc za svou vojenskou pomoc o\u010Dek\u00E1valy n\u011Bjakou odm\u011Bnu a c\u00EDtily se b\u00FDt opr\u00E1vn\u011Bny st\u00E1le v\u00EDce intervenovat do vnit\u0159n\u00EDch z\u00E1le\u017Eitost\u00ED Osmansk\u00E9 \u0159\u00ED\u0161e, p\u0159i\u010Dem\u017E vhodnou z\u00E1minkou k takov\u00FDm z\u00E1sah\u016Fm se stala deklarovan\u00E1 ochrana minoritn\u00EDch skupin obyvatelstva. T\u00EDmto zp\u016Fsobem se do role ochr\u00E1nce \u017Eidovsk\u00E9 men\u0161iny delegovala Velk\u00E1 Brit\u00E1nie. Tuto pomoc p\u0159iv\u00EDtali p\u0159edev\u0161\u00EDm a\u0161ken\u00E1z\u0161t\u00ED p\u0159ist\u011Bhovalci, kte\u0159\u00ED nepo\u017E\u00EDvali stejn\u00FDch pr\u00E1v jako domorod\u00ED sefard\u0161t\u00ED \u017Eid\u00E9; ti o takovou ochranu p\u0159\u00EDli\u0161 nest\u00E1li a vyu\u017E\u00EDvali sp\u00ED\u0161e jen zdravotnick\u00FDch a vzd\u011Bl\u00E1vac\u00EDch aktivit britsk\u00FDch misijn\u00EDch spole\u010Dnost\u00ED. Posledn\u00EDm z \u0159ady d\u016Fle\u017Eit\u00FDch d\u016Fsledk\u016F v\u00E1lek (konkr\u00E9tn\u011B z let 1853\u20131856 a 1877\u20131878) p\u0159edstavovalo p\u0159eru\u0161en\u00ED toku finan\u010Dn\u00EDch p\u0159\u00EDsp\u011Bvk\u016F od rusk\u00FDch \u017Eid\u016F, co\u017E nutilo \u201Estar\u00FD ji\u0161uv\u201C hledat alternativn\u00ED zp\u016Fsoby z\u00EDsk\u00E1v\u00E1n\u00ED prost\u0159edk\u016F k ob\u017Eiv\u011B. Druh\u00FDm v\u00FDznamn\u00FDm stimulem se pro \u201Estar\u00FD ji\u0161uv\u201C stala neust\u00E1le se zrychluj\u00EDc\u00ED imigrace a\u0161ken\u00E1zsk\u00FDch \u017Eid\u016F. Tento proces s sebou p\u0159in\u00E1\u0161el jednak r\u016Fst \u017Eidovsk\u00E9 populace a zakl\u00E1d\u00E1n\u00ED nov\u00FDch \u017Eidovsk\u00FDch \u010Dtvrt\u00ED a osad, p\u0159edev\u0161\u00EDm v\u0161ak diferenciaci palestinsk\u00E9ho \u017Eidovstva. Od po\u010D\u00E1tku 40. let 19. stolet\u00ED se v Palestin\u011B za\u010Dala etablovat sv\u00E9bytn\u00E1 skupina A\u0161ken\u00E1z\u016F, je\u017E nakonec vytv\u00E1\u0159ela svou vlastn\u00ED organiza\u010Dn\u00ED strukturu a odm\u00EDtala se pod\u0159izovat autorit\u011B nejvy\u0161\u0161\u00EDho sefardsk\u00E9ho rab\u00EDna. A\u0161ken\u00E1zov\u00E9 p\u0159itom \u0161ikovn\u011B vyu\u017E\u00EDvali ochotn\u00E9 pomoci konzul\u016F, pro ne\u017E spor mezi sefardsk\u00FDmi a a\u0161ken\u00E1zsk\u00FDmi \u017Eidy p\u0159edstavoval dal\u0161\u00ED p\u0159\u00EDle\u017Eitost, jak zasahovat do osmansk\u00FDch z\u00E1le\u017Eitost\u00ED."@cs . . . . . . . . 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\u0645\u064F\u062F\u0648\u064E\u0651\u0646 \u0644\u0644\u064A\u0647\u0648\u062F \u0627\u0644\u0630\u064A\u0646 \u0643\u0627\u0646\u0648 \u064A\u0639\u064A\u0634\u0648\u0646 \u0641\u064A \u0641\u0644\u0633\u0637\u064A\u0646 \u0639\u0627\u0645 70\u0645\u060C \u0642\u0633\u0645 \u0643\u0628\u064A\u0631 \u0645\u0646 \u0647\u0624\u0644\u0627\u0621 \u0627\u0644\u064A\u0647\u0648\u062F \u0627\u0639\u062A\u0646\u0642\u0648 \u0627\u0644\u0645\u0633\u064A\u062D\u064A\u0629 \u062B\u0645 \u0627\u0644\u0625\u0633\u0644\u0627\u0645\u060C \u0644\u064A\u0634\u0643\u0644\u0648\u0627 \u062C\u0632\u0626\u0627 \u0644\u0627 \u0628\u0623\u0633 \u0628\u0647 \u0641\u064A \u0645\u0627 \u0628\u0639\u062F (\u0645\u0639 \u0625\u062B\u0646\u064A\u0627\u062A \u0623\u062E\u0631\u0649 \u0643\u0627\u0646\u062A \u062A\u0639\u064A\u0634 \u0641\u064A \u0641\u0644\u0633\u0637\u064A\u0646) \u0645\u0627 \u064A\u0639\u0631\u0641 \u0627\u0644\u064A\u0648\u0645 \u0628\u0627\u0644\u0634\u0639\u0628 \u0627\u0644\u0641\u0644\u0633\u0637\u064A\u0646\u064A. \u0628\u0644\u063A \u062A\u0639\u062F\u0627\u062F \u0627\u0644\u0630\u064A\u0646 \u0628\u0642\u064A\u0648\u0627 \u0639\u0644\u0649 \u062F\u064A\u0627\u0646\u062A\u0647\u0645 \u0627\u0644\u064A\u0647\u0648\u062F\u064A\u0629 \u0639\u0627\u0645 1881\u0645 25000 \u0646\u0633\u0645\u0629 \u0648\u0641\u0642\u0627 \u0644\u0644\u0625\u062D\u0635\u0627\u0626\u064A\u0627\u062A \u0627\u0644\u0631\u0633\u0645\u064A\u0629 \u0644\u0644\u0648\u0643\u0627\u0644\u0629 \u0627\u0644\u064A\u0647\u0648\u062F\u064A\u0629. \u062A\u0639\u062A\u0628\u0631 \u0645\u0646\u0638\u0645\u0629 \u0627\u0644\u062A\u062D\u0631\u064A\u0631 \u0627\u0644\u0641\u0644\u0633\u0637\u064A\u0646\u064A\u0629 \u0627\u0644\u064A\u0634\u0648\u06A4 \u0627\u0644\u0642\u062F\u064A\u0645 \u0648\u0646\u0633\u0644\u0647\u0645 \u062C\u0632\u0621\u064B\u0627 \u0645\u0646 \u0627\u0644\u0634\u0639\u0628 \u0627\u0644\u0641\u0644\u0633\u0637\u064A\u0646\u064A \u062D\u064A\u062B \u064A\u0646\u0635 \u0627\u0644\u0645\u064A\u062B\u0627\u0642 \u0627\u0644\u0648\u0637\u0646\u064A \u0627\u0644\u0641\u0644\u0633\u0637\u064A\u0646\u064A \u0639\u0644\u0649: \u00AB\u0627\u0644\u0645\u0627\u062F\u0629 (6) \u0627\u0644\u064A\u0647\u0648\u062F \u0627\u0644\u0630\u064A\u0646 \u0643\u0627\u0646\u0648\u0627 \u064A\u0642\u064A\u0645\u0648\u0646 \u0625\u0642\u0627\u0645\u0629 \u0639\u0627\u062F\u064A\u0629 \u0641\u064A \u0641\u0644\u0633\u0637\u064A\u0646 \u062D\u062A\u0649 \u0628\u062F\u0621 \u0627\u0644\u063A\u0632\u0648 \u0627\u0644\u0635\u0647\u064A\u0648\u0646\u064A \u0644\u0647\u0627 \u064A\u0639\u062A\u0628\u0631\u0648\u0646 \u0641\u0644\u0633\u0637\u064A\u0646\u064A\u064A\u0646.\u00BB."@ar . . . "1118331624"^^ . . . . . . . . . . . . . . "The Old Yishuv (Hebrew: \u05D4\u05D9\u05D9\u05E9\u05D5\u05D1 \u05D4\u05D9\u05E9\u05DF, haYishuv haYashan) were the Jewish communities of the southern Syrian provinces in the Ottoman period, up to the onset of Zionist aliyah and the consolidation of the New Yishuv by the end of World War I. A second group was composed of Ashkenazi Hasidic Jews who had emigrated from Europe in the 18th and early 19th centuries. A third wave consisted of Yishuv members who arrived in the late 19th century."@en . . . . . . . "L\u2019ancien Yishouv (h\u00E9breu : \u05D4\u05D9\u05D9\u05E9\u05D5\u05D1 \u05D4\u05D9\u05E9\u05DF, haYishouv haYashan, litt\u00E9ralement \u00ABl'ancienne communaut\u00E9\u00BB) se r\u00E9f\u00E8re \u00E0 la communaut\u00E9 juive qui vivait en terre d'Isra\u00EBl (ou Palestine) de la destruction du Second Temple, en 70 \u00E0 la premi\u00E8re Aliyah en 1881, qui r\u00E9sulte de l'immigration sioniste. Les points de peuplement dans l'ancien Yishouv se sont situ\u00E9s majoritairement dans les quatre villes saintes (J\u00E9rusalem, Safed, Tib\u00E9riade et H\u00E9bron). Il existe aussi des communaut\u00E9s moins importantes \u00E0 Jaffa, Ha\u00EFfa, (en), Acre, Sichem, Shefa Amr et jusqu'en 1779, \u00E0 Gaza. Article connexe : Sabra (Isra\u00EBl)."@fr . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . "\u0421\u0442\u0430\u0440\u044B\u0439 \u0438\u0448\u0443\u0432"@ru . . . . . . . . "\uAD6C \uC774\uC288\uBE0C(Hebu: \u05D4\u05D9\u05D9\u05E9\u05D5\u05D1 \u05D4\u05D9\u05E9\u05DF, Hayshuv Hayashan)\uB294 \uC81C1\uCC28 \uC138\uACC4\uB300\uC804\uC774 \uB05D\uB0A0 \uB54C\uAE4C\uC9C0 \uC2DC\uC624\uB2C8\uC998 \uC54C\uB9AC\uC57C\uAC00 \uC2DC\uC791\uB418\uACE0 \uB274 \uC774\uC288\uBE0C\uAC00 \uD1B5\uD569\uB418\uAE30\uAE4C\uC9C0 \uC624\uC2A4\uB9CC \uC2DC\uB300 \uB0A8\uBD80 \uC2DC\uB9AC\uC544 \uC9C0\uBC29\uC758 \uC720\uB300\uC778 \uACF5\uB3D9\uCCB4\uC600\uB2E4. \uD6C4\uAE30 \uC2DC\uC624\uB2C8\uC2A4\uD2B8 \uC54C\uB9AC\uC57C\uC640 \uB274\uC774\uC57C\uC640\uB294 \uBC18\uB300\uB85C\uB178\uB3D9\uACFC \uC790\uAE09\uC790\uC871\uC744 \uAC15\uC870\uD558\uB294 \uC0AC\uD68C\uC8FC\uC758 \uBC0F/\uB610\uB294 \uC138\uC18D\uC801 \uC774\uB150\uC5D0 \uB354 \uAE30\uBC18\uC744 \uB454 \uAC83\uCC98\uB7FC, \uC218\uC138\uAE30 \uCD08 \uC5D0\uB808\uCE20 \uC774\uC774\uC2A4\uB77C\uC5D8\uC5D0 \uC9C0\uC18D\uC801\uC73C\uB85C \uAC70\uC8FC\uD588\uAC70\uB098 \uC628 \uAD6C \uC774\uC288\uBE0C\uC758 \uB9CE\uC740 \uC720\uB300\uC778\uB4E4\uC740 \uACBD\uC81C\uC801 \uC9C0\uC6D0\uC744 \uC704\uD574 \uC678\uBD80 \uAE30\uBD80\uAE08(\uD560\uB8E8\uCE74)\uC5D0 \uC758\uC874\uD558\uB294 \uC885\uAD50\uC801\uC778 \uC720\uB300\uC778\uB4E4\uC774 \uB300\uBD80\uBD84\uC774\uC5C8\uB2E4."@ko . . "Old Yishuv"@en . . . . . . . . "Yishuv lama (bahasa Ibrani: \u05D4\u05D9\u05D9\u05E9\u05D5\u05D1 \u05D4\u05D9\u05E9\u05DF\u200E, ha-Yishuv ha-Yashan) adalah komunitas Yahudi dari selatan provinsi-provinsi Suriah pada periode Utsmaniyah, membentuk aliyah Zionis dan disusul oleh pada akhir Perang Dunia I. Berlawanan dengan aliyah Zionis berikutnya dan Yishuv baru, yang datang dengan Aliyah Pertama (dari 1882) dan lebih berdasarkan pada ideologi sosialis dan/atau sekuler yang memperjuangkan buruh dan swasembada, Yishuv lama, yang para anggotanya tetap tinggal di dalam atau datang ke Eretz Yisrael pada abad-abad terawal, merupakan Yahudi ultra-ortodoks yang bergantung pada sumbangan luar untuk hidup."@in . . . . . "\uAD6C \uC774\uC288\uBE0C"@ko . . . . . . . . . . . . . . . . . . . . "\u201EStar\u00FD ji\u0161uv\u201C v 19. stolet\u00ED se vyv\u00EDjel pod vlivem zejm\u00E9na dvou faktor\u016F: vojensk\u00FDch konflikt\u016F Osmansk\u00E9 \u0159\u00ED\u0161e a s nimi souvisej\u00EDc\u00EDm rostouc\u00EDm vlivem evropsk\u00FDch mocnost\u00ED v Palestin\u011B a tak\u00E9 st\u00E1le zesiluj\u00EDc\u00ED p\u0159ist\u011Bhovalectv\u00ED a\u0161ken\u00E1zsk\u00FDch \u017Eid\u016F zejm\u00E9na z \u00FAzem\u00ED Rusk\u00E9ho imp\u00E9ria. V cel\u00E9m procesu v\u00FDvoje \u201Estar\u00E9ho ji\u0161uvu\u201C v tomto obdob\u00ED m\u016F\u017Eeme vysledovat n\u011Bkolik opakuj\u00EDc\u00EDch se mechanism\u016F a tendenc\u00ED, p\u0159i\u010Dem\u017E cel\u00FD tento proces se odehr\u00E1val p\u0159inejmen\u0161\u00EDm a\u017E do konce krymsk\u00E9 v\u00E1lky na pozad\u00ED za\u010Darovan\u00E9ho kruhu: Palestinu vy\u010Derp\u00E1valy boje mezi kmenov\u00FDmi klany, a poskytovala proto jen mal\u00E9 v\u00FDnosy, je\u017E nesta\u010Dily na pokryt\u00ED v\u00FDdaj\u016F na arm\u00E1du, kter\u00E1 by u\u010Dinila p\u0159\u00EDtr\u017E neust\u00E1l\u00FDm vz\u00E1jemn\u00FDm st\u0159et\u016Fm soukrom\u00FDch arm\u00E1d."@cs . . . . "Yishuv lama (bahasa Ibrani: \u05D4\u05D9\u05D9\u05E9\u05D5\u05D1 \u05D4\u05D9\u05E9\u05DF\u200E, ha-Yishuv ha-Yashan) adalah komunitas Yahudi dari selatan provinsi-provinsi Suriah pada periode Utsmaniyah, membentuk aliyah Zionis dan disusul oleh pada akhir Perang Dunia I. Berlawanan dengan aliyah Zionis berikutnya dan Yishuv baru, yang datang dengan Aliyah Pertama (dari 1882) dan lebih berdasarkan pada ideologi sosialis dan/atau sekuler yang memperjuangkan buruh dan swasembada, Yishuv lama, yang para anggotanya tetap tinggal di dalam atau datang ke Eretz Yisrael pada abad-abad terawal, merupakan Yahudi ultra-ortodoks yang bergantung pada sumbangan luar untuk hidup. Yishuv lama berkembang setelah periode serangkaian pembersihan komunitas Yahudi di Levant Selatan pada awal Abad Pertengahan, dan terdiri dari tiga gelombang. Kelompok tertua terdiri dari komunitas Yahudi pemakai bahasa Ladino di Galilea dan Musta'arabim pemakai bahasa Yudeo-Arab yang tinggal di Eretz Yisrael pada zaman Utsmaniyah dan akhir zaman Mamluk. Kelompok kedua terdiri dari Yahudi Ashkenazi dan Hasidik yang diimigrasi dari Eropa pada abad ke-18 dan awal abad ke-19. Arus ketiga disusul oleh para anggota Yishuv yang datang pada akhir abad ke-19. Yishuv lama umumnya dibagi dalam dua komunitas independen \u2013 Sephardim (yang meliputi Musta'arabim), yang utamanya ditujukan kepada komunitas Yahudi di Galilea dan empat kota suci Yahudi, yang berkembang pada abad ke-16 dan ke-17; dan Ashkenazim, yang berimigrasi dari Eropa utamanya sejak abad ke-18. Istilah 'Yishuv lama' dibuat oleh para anggota '' pada akhir abad ke-19 untuk membedakan diri mereka sendiri dari komunitas Yahudi awal pada umumnya dan dependen secara ekonomi, yang umumnya tinggal di empat kota suci Yudaisme, dan tidak seperti Yishuv baru, tidak memegang kepemilikan lahan dan agribudaya. Selain pusat-pusat Yishuv lama di empat kota suci Yudaisme, yakni Jerusalem, Hebron, Tiberias dan Safed, komunitas yang lebih kecil juga ditemukan di Jaffa, Haifa, , Acre, Nablus dan . Petah Tikva, meskipun didirikan pada 1878 oleh Yishuv lama, juga didukung oleh Zionis pendatang. Rishon LeZion, pemukiman pertama yang didirikan oleh Hovevei Zion pada 1882, dianggap menjadi permulaan sebenarnya dari Yishuv baru."@in . . . . . . . . . "The Old Yishuv (Hebrew: \u05D4\u05D9\u05D9\u05E9\u05D5\u05D1 \u05D4\u05D9\u05E9\u05DF, haYishuv haYashan) were the Jewish communities of the southern Syrian provinces in the Ottoman period, up to the onset of Zionist aliyah and the consolidation of the New Yishuv by the end of World War I. As opposed to the later Zionist aliyah and the New Yishuv, which began with the First Aliyah (of 1882) and was more based on a socialist and/or secular ideology emphasizing labor and self-sufficiency, many Jews of the Old Yishuv, whose members had continuously resided in or had come to the Southern Levant in the earlier centuries, were largely religious Jews, who depended on external donations (halukka) for financial support. The Old Yishuv developed after a period of severe decline in Jewish communities of the Southern Levant during the early Middle Ages, and was composed of three clusters. The oldest group consisted of the Ladino-speaking Sephardic Jewish communities who settled in Ottoman Palestine in the late Mamluk and early Ottoman periods and the Arabic-speaking (Musta'arabi) communities who had already been living there since before the coming of Islam and had been culturally and linguistically Arabized. A second group was composed of Ashkenazi Hasidic Jews who had emigrated from Europe in the 18th and early 19th centuries. A third wave consisted of Yishuv members who arrived in the late 19th century. The Old Yishuv was thus generally divided into two independent communities\u2014the Sephardim (including Musta'arabim), mainly consisting of the remains of Jewish communities of Galilee and the four Jewish holy cities, which had flourished in the 16th and 17th centuries; and the Ashkenazim, whose immigration from Europe was primarily since the 18th century. The \"Old Yishuv\" term was coined by members of the \"New Yishuv\" in the late 19th century to distinguish themselves from the economically dependent and generally earlier Jewish communities, who mainly resided in the four holy cities of Judaism, and unlike the New Yishuv, had not embraced land ownership and agriculture. Apart from the Old Yishuv centres in the four holy cities of Judaism, namely Jerusalem, Hebron, Tiberias and Safed, smaller communities also existed in Jaffa, Haifa, Peki'in, Acre, Nablus and Shfaram. Petah Tikva, although established in 1878 by the Old Yishuv, nevertheless was also supported by the arriving Zionists. Rishon LeZion, the first settlement founded by the Hovevei Zion in 1882, could be considered the true beginning of the \"New Yishuv\"."@en . "L\u2019ancien Yishouv (h\u00E9breu : \u05D4\u05D9\u05D9\u05E9\u05D5\u05D1 \u05D4\u05D9\u05E9\u05DF, haYishouv haYashan, litt\u00E9ralement \u00ABl'ancienne communaut\u00E9\u00BB) se r\u00E9f\u00E8re \u00E0 la communaut\u00E9 juive qui vivait en terre d'Isra\u00EBl (ou Palestine) de la destruction du Second Temple, en 70 \u00E0 la premi\u00E8re Aliyah en 1881, qui r\u00E9sulte de l'immigration sioniste. Dans cet intervalle, une faible pr\u00E9sence juive se maintient. Elle est cependant mise \u00E0 mal par les guerres et d\u00E9crets \u00E9dict\u00E9s aux \u00E9poques byzantine, arabe et crois\u00E9e. Le yishouv souffre \u00E9galement \u00E0 l'\u00E9poque mamelouke et ne se rel\u00E8ve qu'\u00E0 la p\u00E9riode ottomane.De nos jours, il n\u2019y aurait en Isra\u00EBl qu\u2019une seule famille, les Zinati de Pek'in, qui aurait r\u00E9sid\u00E9 dans le pays sans aucune interruption depuis les temps anciens. L'ancien Yishouv \u00E9tait principalement compos\u00E9 de trois \u00E9l\u00E9ments : les Juifs moustaarabim (Juifs arabis\u00E9s ; ceux de la terre d'Isra\u00EBl en \u00E9taient indig\u00E8nes et n'avaient jamais quitt\u00E9 la terre), les s\u00E9farades (Juifs originaires de la p\u00E9ninsule ib\u00E9rique, expuls\u00E9s pour la plupart en 1492, et leur descendance) et les ashk\u00E9nazes (Juifs originaires d'Allemagne et d'Europe de l'Est), venus pour la plupart afin de h\u00E2ter la venue des temps messianiques. Les points de peuplement dans l'ancien Yishouv se sont situ\u00E9s majoritairement dans les quatre villes saintes (J\u00E9rusalem, Safed, Tib\u00E9riade et H\u00E9bron). Il existe aussi des communaut\u00E9s moins importantes \u00E0 Jaffa, Ha\u00EFfa, (en), Acre, Sichem, Shefa Amr et jusqu'en 1779, \u00E0 Gaza. Article connexe : Sabra (Isra\u00EBl). Petah Tikva, bien que cr\u00E9\u00E9 en 1878 par des membres de l'ancien Yishouv, a \u00E9t\u00E9 fortement d\u00E9velopp\u00E9e par les sionistes. Cependant, c'est Rishon LeZion, la premi\u00E8re colonie fond\u00E9e par les Amants de Sion en 1882, qui est consid\u00E9r\u00E9e comme le vrai d\u00E9but du Nouveau Yishouv. L'Organisation de Lib\u00E9ration de la Palestine consid\u00E8re que l'ancien Yishouv et ses descendants font partie du peuple palestinien; l'article 6 de sa Charte note : \u00AB Les Juifs qui demeuraient en Palestine jusqu'au d\u00E9but de l'invasion sioniste, seront consid\u00E9r\u00E9s Palestiniens. \u00BB"@fr . . "Star\u00FD ji\u0161uv v 19. stolet\u00ED"@cs . . . . . . . . . . . . . . . "Yishuv lama"@in . . "\u064A\u0634\u0648\u0628 \u0642\u062F\u064A\u0645"@ar . . . . . . . . .