What if Jerusalem had assented to the 1538 Sanhedrin.

Another interesting topic could be giyur. Will it take place ITTL a trend among some Muslim clans towards conversion?. I mean voluntary, not imposed by force. Considering that things are quite different from OTL, and drawing more paralellisms with OTL Lebanon, perhaps the combination of greater prestige of judaism among their Mahomedan neighbors and "fluid" attachment to religious identity could make some chieftains to "pull a Shihab" followed by their kin. Who knows? Maybe even some scion of Zaydanis could embrace judaism and marry a Jewish wife....


Sanhedrin decission about the matter, after likely lenghty discussions and very divisive internal tensions, would be as crucial as worth of study. It's possible that Yishuv sages rule that Palestinian Muslims are actually Bnai Anusim, easing a process which would obviously pay dividends....
While some Giyur is possible, I think any mass conversion away from Islam would draw the ire of the porte, and make the Yishuv a target for any pious Muslim ruler.
This is an issue that could become very fraught. Without making a commitment in any direction, a few thoughts:
  • IOTL, many people in Mount Lebanon became Maronites because becoming a Maronite was easy; OTOH, no one became Druze because you can't become Druze. Judaism is somewhere in between - we don't deny converts, but we do require an education process and proof of sincerity. And even if Muslims in the Holy Land were to be declared Bnei Anusim (which some of them may well be), they would still need to undergo a halachically sound conversion in order to become Jews, or else they would risk their marriages being deemed forbidden and their children being subject to mamzerut which is something no Jew would ever wish on anyone. So becoming Jewish is never going to be as easy as being baptized or saying the shahada - the barriers to entry are always going to be higher.
  • There are many centuries of history behind Judaism's caution about accepting converts, because in Christian or Muslim countries, being seen to encourage the apostasy of even one individual, let alone large groups, can lead to violence. So even if there are Muslims in the Galilee who want to become Jews, the rabbinate will be conflicted about how to approach them - on the one hand, sincere converts are to be welcomed and a larger community is a stronger one, but on the other hand, there could be riots or trouble with the higher authorities. And the relatively favorable position of the Galilee Yishuv will also cut both ways - the Galilee Jews are more confident than a community in Poland or Yemen would be, but they also don't want to mess with a good thing.
So I'd guess that, at least for the time being, Shihabi Lebanon isn't going to be a model. No doubt some Muslims and Christians will become Jews, either for marriage reasons or out of conviction, and if they're willing to go through the process, they will be accepted. No doubt the Sanhedrin will emphasize that, under the law, converts to Judaism are every bit as Jewish as those who are Jews from birth. But these won't be as widespread as conversions in Mount Lebanon, and the rabbis and qadis, each for their own reasons, will discourage any conversion en masse. This could certainly change with time - Jewish attitudes toward conversion have changed even in OTL, with gerei tzedek being an order of magnitude more common than a century ago - but it will be a slow, generational process.
But, I do think the Yishuv has the potential for interesting synergies with local Muslim customs. Palestinian Islam might become increasingly distinct, with influences from Judaism adding up to already existing heterogenies like the visitation of graves of local holy men (which, in some cases like Yehoshua deSakhnin's grave in... Sakhnin, were continuations of pre-islamic Jewish and Christian rituals), and the growing mysticist movement in Acre that might interact with Sufiism in interesting ways.
This could easily happen, in the manner of Hindus and Muslims in India venerating each other's saints or in the way that, despite all the persecution of Jews in Yemen, Muslims would sometimes go to pray at the graves of Jewish holy men. If there's a rabbi who is seen as holy throughout the land - or for that matter, if there's a Muslim holy man who the Jews see as saintly - cross-religious cults and pilgrimages could grow up around them. Maybe Jacob Zemach - who is a greater rabbi ITTL than IOTL, but who I picked for his role not only because he was a polymath but because he led the OTL Palestinian rabbinate in telling Sabbatai Zevi to pound sand - is one such person.

And Sufism did exist in Tzfat IOTL, so I'm absolutely sure there would be cross-pollination.
That seems reasonable. There would also be separate Islamic and Christian universities - the former could get some sponsorship from the Porte, the latter from European Christians. And maybe down the road someone attempts my idea of a university combining Jewish and secular studies, similar to modern universities with religious affiliations. Maybe we have a Christian University of Nazareth, an Islamic University of Tiberias or Deir Hanna, and eventually a Jewish University of Jerusalem?
This could certainly happen, and as you say, it's likely that the seminary in Tzfat will take on more secular studies, starting with those most useful in halacha but expanding over time. I wonder, though, if the Islamic university might actually be in Nablus, or at least if the Nabulsis might sponsor a college of their own in order to keep up with the neighbors.
 
While some Giyur is possible, I think any mass conversion away from Islam would draw the ire of the porte, and make the Yishuv a target for any pious Muslim ruler.
That's right, but I was referring to some moment in the future.....well, I really don't know what the author has in mind, but maybe all Palestine is going to become independent of the Porte at some point ITTL future (even inependent of whatever muslim power).
 
THE YARCHEI KALLAH FEBRUARY 1799
THE YARCHEI KALLAH
FEBRUARY 1799

Napoleon entered Jerusalem on a pale horse, a column of drummers before him and a column of troops behind. He rode the Via Dolorosa from station to station, but he didn’t come as a pilgrim; he came as the victor of a hundred battles, most recently the victor of al-Arish and Gaza.

He came as the victor of Jerusalem as well. There were still a few hundred Turkish soldiers in the citadel, those who’d been left behind when the garrison marched out for Egypt a month before, but Napoleon plainly considered that a technicality; his troops marched with their weapons slung and without a defensive screen, and showed no fear of attack. Nor did any of the thousands who lined the streets to see their new overlord – some were sullen, some jubilant and most merely curious, but none watchful for trouble.

Instead, they talked.

“Will he make a speech?” said Jibril the shoemaker to Ahmet the solder – the ex-soldier, for the week since he’d fled al-Arish without waiting for a discharge.

“He’s giving his speech right now,” Ahmet answered, pointing to the French soldiers – thirteen thousand of them, less the hundreds that Napoleon had left to garrison Gaza and al-Arish. “Almost as loudly as he spoke in the battle.”

Jibril nodded; Ahmet hadn’t said much about the fight at al-Arish since his return to the city, but he’d said enough. The Ottoman troops had been outnumbered and they’d had only a few cannon to match the thirty that Napoleon had brought in his siege train. They’d fought, but only for a day; of those not killed or captured, a few hundred had fallen back on Gaza but thousands more had done as Ahmet had.

“You could join them if you want. I hear he recruited in Egypt, and this won’t be his last stop.”

“It’s tempting – I’d get fed, at least, which didn’t happen every day at the citadel. But there are other ways to get a meal, and those ways won’t kill me.” Ahmet cast his eyes down, remembering the places he’d scrounged for meals when his pay and rations hadn’t come. “I do know horses,” he said. “I wonder if they need men to work in their stables.”

Two streets further down, Boutros the hostel-keeper spoke to Haroun, who had a farm to the east of the city. “Whatever food you have in the storehouse, save it,” he said. “And buy more if you can, because soon you’ll be able to sell it dear.”

“To Napoleon, you mean?”

“Who else? Whether he gets his firman or not” – Napoleon’s profession of loyalty to the Porte rang more hollow by the day, but for now he still persisted in it – “this isn’t the end of his war. And with the English sinking every ship he puts on the sea, he has to bring his supplies a week by camel train from Damietta… or get them here. All of us innkeepers, farmers, warehousemen – we’re going to have a good spring.”

“If he pays for his supplies rather than stealing them.”

“He’ll pay. At least at first. He still wants that firman, and he won’t get it by plundering a holy city. And he’ll start by making promises, as he did in Egypt.” Boutros laughed cynically. “Maybe he’ll steal later. But by then we’ll have made our money, won’t we?”

And at the Via Dolorosa’s southernmost point, Abdullah the weaver spoke with Anshel the tailor. “He’s wearing a laurel wreath like Caesar. Caesar in Jerusalem – that has to be a bad memory for you Jews.”

“A French army, on the other hand – that can’t be a good memory for you.”

“We threw the Franks out.”

“The Caesars didn’t last forever either,” said Anshel. “And you threw the Franks out? Weren’t your forefathers in Marrakesh at the time?”

“In Spain, no doubt, doing some conquering of our own.” Abdullah smiled; another man might have taken offense at Anshel’s words instead, but the two men had known each other more than thirty years. Abdullah was mukhtar of the Mughrabi quarter, and Anshel had risen to be the head of the five-member board that the Sanhedrin appointed to maintain the Wailing Wall and keep order among the pilgrims, so they often had business, and thirty years had been long enough for business to become conversations at coffee-houses and dinner at each other’s homes.

They had business today, in fact, and as Napoleon receded from view and the troops behind him filled the street, they left the throng and ambled to the south. The dispute was the usual one; Jewish pilgrims were complaining that the householders of the Mughrabi quarter were blocking their path to the Wall, and the householders claimed that the pilgrims were coming outside the agreed hours and making noise when they prayed. Anshel and Abdullah would speak to the people involved, remind them of the agreements, maybe impose a fine on one side or the other if the violations were willful, and the presence of both would hopefully keep everyone reasonably honest.

The narrow alleys of the Mughrabi quarter gave way to the only slightly less narrow space in front of the Wall, and though it was still outside the agreed-upon time, a couple of men were praying. Neither Abdullah nor Anshel recognized them; most likely they were newly arrived and hadn’t been told what the arrangements were. The two men went to speak to the nearer one, as they had many times before, but suddenly their attention was diverted.

Someone was hurrying down the alley toward the small zawiya at the end – a shrine which should also be deserted at this hour. He was dressed as an Arab but obviously wasn’t, and in his haste, he hadn’t entirely covered up the uniform of the French officer he evidently was. And from other directions, walking more naturally but still not naturally enough, came other men.

Anshel had lived in Jerusalem thirty years, but other than the Wall, he had remained aloof from its politics. Abdullah hadn’t – as a mukhtar, he couldn’t – and he drew in his breath. “Husayni,” he whispered, and named the others as well, members of the ashraf families that had once ruled the city but had been eclipsed since the Porte put down their revolt ninety-five years past. It seemed they had decided it was time for a change, and maybe, that others agreed with them.

“Do you know, Anshel,” said Abdullah, “that in thirty years, I’ve never asked you what prayers you say at that wall? Maybe you’d better tell me, because we might need them.”
_______
Sixteen rabbis sat around a table which wasn’t in any of their synagogues or homes. It was long after most of the city had gone to sleep, and the workers at the warehouse where the table was situated had gone home hours before. It was one of the Sanhedrin’s storehouses, so they could be assured of privacy, but still, meeting in looming darkness and sitting on boxes and kegs they’d dragged over to serve as seats struck many of them as unseemly.

The proclamation on the table, however, was all the reason they needed for gathering in this way, and each of them strained to read it in the guttering candlelight. Copies of it would be distributed widely through the city on the morrow, but Rabbi Chaim Molcho, the dean of the Yerushalmi branch of the Sanhedrin, had obtained one that afternoon, and it had their undivided attention.

“A Palatinate,” said Rabbi Yitzhak Ze’evi, pronouncing each syllable of the unfamiliar word. But that term, whatever it meant, paled in significance to the names under it. Ibrahim al-Husayni as kaymakam was no surprise, nor was it unexpected that the Council of Grand Stewards ran heavily to Bethlehem hostel-keepers – Napoleon had wooed the Christians of Egypt by appointing Coptic grandees to the same office. But the other council, the Grand Sages, was something that had no equivalent in Egypt, and none of Napoleon’s other lists of names had a rabbi at its head.

“Are you going to accept?” Ze’evi asked Molcho, whose name it was at the top of the Sages. “Will you truly take this office?”

“I intend to, yes.”

“Why? What will that give us?”

“It will give us the ear of the man who rules us now…”

“With you as one out of nine?”

“Even so. And through it, we will govern the Jews of the Land of Israel.”

“We already govern them,” said Avraham Farhi, who had come to this meeting from Hebron.

“No!” For the first time, Molcho showed emotion. “The rabbis of Tzfat govern them – and govern us. We have our right of refusal, but for a hundred years, what has that been worth? We know that if we use it, they will cut off the money – at the most, we gain a few concessions, but when they disagree with us, we always lose. Read the proclamation – this will be the Palatinate of Jerusalem, not the Palatinate of Tzfat. The center will be here, as it should be.”

“If Napoleon lasts,” said Ze’evi. “And he is a godless man from a godless country – they decreed the worship of reason there…”

“I don’t think they do that anymore,” said Moshe Asahel, who kept the synagogue by the Dung Gate; he was liaison to the prominent laymen who served on the Wall commission, and as such, heard more news of the world than most of those assembled.

“Maybe not officially,” Ze’evi acknowledged. “But I have still heard much of Napoleon, and the only thing he worships is power. The Sultan is at least commander of the faithful; what would we gain by serving a commander who is faithless?”

“It is precisely because he is godless that he wouldn’t interfere with us,” said Molcho. “He won’t care what rulings we make and what laws we enforce as long as we obey him in worldly things. And in Tzfat they have become far too godless themselves…”

That was too much for Ze’evi. “Are you saying the Tzfati rabbis are apikorsim? That the Galilee Jews are apostates? That’s not true. They live by the Law, as we do.”

“They might as well be,” Molcho said, and Ze’evi realized that his opinion on this was implacable; he had always been one of those who’d bridled at anything modern and any change of custom. And the murmur in the room was as much of agreement as disagreement. There were rabbis here who not only chafed at Tzfat’s numbers and wealth, as many Yerushalmis did, but who felt they had strayed much too far from what the faith should truly be.

“I can’t accept that,” Ze’evi said, and around the table, several rabbis including Farhi and Asahel voiced agreement while others shouted denunciation. A few rose from their seats, ready even to fight, but Molcho raised his hand, and even in the midst of disagreement, he was still the dean.

“I see there will not be a consensus,” Molcho said, “so we must vote.” He stood and motioned to the bowl of pebbles at the far end of the table and to the urn that stood beside it. Then, as was his privilege, he went to the bowl first, took a black and a white pebble in his hand, and dropped one of them in the urn. Ze’evi, who was second in seniority, did likewise, and then each of the others in turn.

“We will count them,” said Molcho, and in the sight of everyone, he reached into the urn, removed the pebbles one at a time, and laid them on the table. When he had finished, there were nine white pebbles next to the proclamation and seven black. “The motion carries. I will accept appointment to the Grand Sages.”

In the morning, a letter was posted to Tzfat bearing the seal of the Jews of Jerusalem. And moments later, another messenger left with another letter, also for Tzfat, which had only a plain seal but which was signed by Rabbi Ze’evi.
_______​

In the two hundred years since Joseph Nasi’s palazzo had been abandoned, two traditions had grown up around it: that it would not be repaired, and that meetings crucial to the Galilee’s destiny would be held there. The ruined palace stood at the highest point of the city, with nothing between it and the heavens, and there was room enough for the leading men to gather and reach their decision in the sight of the public.

Yarchei kallah, such meetings were called as they had been called in Babylonia long ago – the months of the bride. At Nehardea, and later in Sura and Pumbedita, the bride in question had been the Torah, who the amoraim and their successors came to study in the months after the harvest. The Torah was still a bride, but in the Galilee these past two centuries, that name had also been given to many other things.

The bride today was the Galilee and all its people, and the subject was war.

“There will be war if Napoleon gets his firman, because we are part of what he claims as his Palatinate,” said Yihya Saleh; at eighty-six, the great Yemenite rabbi was the oldest living member of the Sanhedrin and was entitled to speak first. “And there will be war if he doesn’t, because he wants to conquer Syria and we stand in his way. The only question is whether to submit,” and he held Chaim Molcho’s letter up for all to see, “or to fight,” and he returned Molcho’s letter to his side and held up Ze’evi’s.

“The emir will fight no matter what we do, won’t he?” said Avraham Karo. “He’s twenty-two and proud; he’ll never submit to the Franks. And the nagid” – Aharon Zemach, who stood impassively outside the circle of rabbis, flanked by his younger brother and the qadi who was his chancellor – “will be loyal to the Banu Zaydan as his family has always been.”

“Which means he will be herem, if Molcho’s letter stands,” said Daniel Cantarini, this generation’s Av Bet Din. The letter had been read out before the meeting, and it indeed pronounced excommunication on those who resisted Napoleon. Cantarini was sure Molcho had never discussed this with his fellow Yerushalmi rabbis, because Ze’evi’s missive hadn’t mentioned or warned of it, but the threat stood, and if Napoleon won, Molcho would have the power to carry it out. And it stood against far more than Zemach alone, because the great majority of the Galilee Jews were with him; the Banu Zaydan had been good to them, and they considered Napoleon’s offer of privileges they already had to be an insult. Like every rabbi of Tzfat, Cantarini had listened to his congregation and knew that most of them wanted to fight. But they, too, faced a decree of herem.

“We can overrule Molcho,” Cantarini said. “We have the numbers. But by our agreements, the Yerushalmi rabbis can refuse us, and then – as the nagid’s father taught us – the Sanhedrin will be broken. Then it will only be each of our word against his, and that is no way to decide.”

“Is this something we should decide at all?” asked Karo. “We are a court of law, not judges of war and peace.”

“Molcho doesn’t think so,” said Mordechai Hacohen. He was Nasi, and he rarely spoke, preferring that others carry the debate rather than to be seen as an autocrat, but this was evidently an exception. “And by issuing a herem, he has made this a question of law.” He was silent for a long moment, letting the mood build; the onlookers’ anger at the choice Molcho was attempting to force on them was palpable. “And I would submit to you that this is a question where the doctrine of pikuach nefesh controls. To save life, one may disregard most other laws – and this applies even to laws that are de oralta, let alone those that are de rabbanan, such as the Rambam’s decree that a Sanhedrin must include all the rabbis of the Holy Land.”

The silence persisted a moment more, and then suddenly erupted into shouts as the assembly realized what Hacohen was saying. If, in an emergency, the Sanhedrin could disregard the Yerushalmi rabbis’ veto, and even function without all the hachamim of Eretz Israel as members…

“Pikuach nefesh, to go to war?” asked Karo, his voice not angry or dismissive but genuinely questioning. “Not to save life, but for soldiers to fight and kill?”

“Since the time of the Hashmonaim, soldiers have been allowed to fight on Shabbat, because if they don’t, then their homes and families will be slaughtered,” said Cantarini. “Surely necessity also allows us to resist tyrannical rule?”

“There are necessities of other kinds as well,” said Yehuda of Lemberg. “Simeon ben Shetach and the witches.”

There were some cries of dissent, for many of the Galilee rabbis considered that an ill-omened precedent, but these doubts were overwhelmed by the realization that Hacohen had given them not only a way to fight despite Molcho’s objection but to defy the Nagid if he threatened to break the Sanhedrin again. It was only a partial defiance, because pikuach nefesh could be invoked only in extremis, but the Sanhedrin would take some of their own back from the civil authorities – and from Aharon Zemach’s expression, he realized this too but didn’t dare refuse.

The pebbles and the urn had been brought to the palazzo in case they were needed, but they weren’t. The Sanhedrin had found a way to make the decision that both it and the people wanted, and their approval could be heard to the heavens.

Will they still approve in a month or a year? thought Cantarini. Will we? A saying from the days after Sabbatai Zevi came to him: to join the Sanhedrin, one must be ready to die. But the lot had been cast long before the Sanhedrin’s decision was made, and one way or the other, Jews would survive. They always had, after all.
 
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Great move, man!!

The Eretz Israel Yishuv, facing a very divisive dilemma.....they simply don't take sides.....rather take BOTH!.

As the story progresses, I like it more and more.
 
The implications of this divided Sanhedrin on diaspora communities could be huge, especially if the two attempt to reach out to Jewish communities in pro-Napoleon and anti-Napoleon states for support (IE French and later Italian and German Jews siding with the Yerushalmis, Russian and Balkan Jews with the Tzfatis).
 
Perhaps the Sanhedrin's fracture will heal soon (once Nappy's gone, and he'll be gone soon), but the consequences of his call for help to the diaspora, such as channeling enormous economic aid from Europe, or... even bringing Jewish volunteer recruits from abroad!!... will last much longer.

I wonder about the possible implications of a Jewish Foreign Legion of "loyal" volunteers staying in Palestine after the whole mess is over... or just beginning.
 
The implications of this divided Sanhedrin on diaspora communities could be huge, especially if the two attempt to reach out to Jewish communities in pro-Napoleon and anti-Napoleon states for support (IE French and later Italian and German Jews siding with the Yerushalmis, Russian and Balkan Jews with the Tzfatis).
Perhaps the Sanhedrin's fracture will heal soon (once Nappy's gone, and he'll be gone soon), but the consequences of his call for help to the diaspora, such as channeling enormous economic aid from Europe, or... even bringing Jewish volunteer recruits from abroad!!... will last much longer.
Once these fractures get out into the open, they often take a long time to fully heal. Even if Napoleon doesn't last long in Palestine, that doesn't necessarily mean that Tzfat and Jerusalem will become part of the same political entity, and even if they do, the myth of consensus between the Tzfati and Yerushalmi rabbis is now well and truly broken.

And yes, in the near term, the Jewish diaspora's attitudes toward the Sanhedrin factions will have a lot to do with whether their countries are pro- or anti-Napoleon, and the shifting alliances of the Napoleonic wars will influence where money and other support goes. Those alliances might also create strange bedfellows; for instance, the arch-traditionalist Yerushalmi rabbis might find themselves on the same side as the assimilationist Jewish consistories of France. And if you think it's complicated now, just wait until Napoleon's Sanhedrin joins the mix.
I wonder about the possible implications of a Jewish Foreign Legion of "loyal" volunteers staying in Palestine after the whole mess is over... or just beginning.
A Foreign Legion isn't really what Napoleon wants from Jews, though. His attitudes were very consistent in that regard - he wanted Jews to assimilate and become Frenchmen like any others, and for them to enlist in the regular French army rather than their own unit (fwiw, he doesn't seem to have discriminated against French Jews who did choose that path; there were quite a few Jewish officers in the Napoleonic army and at least one general). If any Jews in Jerusalem want to join up, he'll no doubt accept them along with any Muslim and Christian recruits, but he's not going to encourage an all-Jewish military force that might give rise to a nationalist project.

And if you're thinking of a Jewish Foreign Legion against Napoleon, the Second Coalition countries, which are themselves at war, aren't going to make it easy for Jews (or anyone else) to go off to fight in a foreign land. OTOH, "not easy" doesn't mean impossible, and the immigrant stream to the Zaydani state might find itself heavier than usual on men of military age.
How are different factions and groupings in the diaspora seeing all this?
They won't find out for weeks to months - news didn't travel fast in those days, especially through a British naval blockade. When they do find out - well, a few of the stories in the 1799-1815 arc will take place in Europe, so we'll see. As I mentioned above, the attitudes of the Jewish diaspora and the alliances of the Napoleonic wars won't be unrelated.
 
And if you're thinking of a Jewish Foreign Legion against Napoleon, the Second Coalition countries, which are themselves at war, aren't going to make it easy for Jews (or anyone else) to go off to fight in a foreign land. OTOH, "not easy" doesn't mean impossible, and the immigrant stream to the Zaydani state might find itself heavier than usual on men of military age.

That was the idea !!

You know, in that context only a few thousands of armed men, if well-trained and disciplined, could surely make the difference
 
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That was the idea !!

You know, in that context only a few thousands of armed men, if well-trained and disciplined, could surely make the difference
especially as it snowballs via Pareto or backpacking(you cut weight in your filters means you can cut weight on your water bottles which means you can cut weight on your boots) or sam vimes theory of inequality ie the butterfly effect.
 
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I think this Galilean haskalah will be magnitudes better for the Jews than IOTL's. Honestly, it seems like what many Sephardic Jews were doing IOTL-they just didn't put a label to it.
 
MOUNT TABOR MAY 1799
MOUNT TABOR
MAY 1799

Aharon Zemach reined in at the ridgeline an hour before dawn. Miles to the north, the mountain loomed in shadow; to the west, beyond the valley, the last stars were disappearing. Somewhere between here and there were the French.

Aharon scanned the darkness for movement and patterns, although he knew it was far too early. Patterns in the darkness all around, he thought with a minor flash of poetry. Patterns we still can’t see.

Some of the patterns were obvious enough. The Sultan had refused to ratify the officials Napoleon had appointed in Jerusalem and had declared him an open enemy, but that hadn’t stopped him from marching north. No one had imagined it would. He wanted Palestine and Syria, and if he wasn’t willing to let the Porte stand in his way, he certainly wasn’t going to step aside for the Banu Zaydan.

Jaffa, abandoned by its garrison, had surrendered without a fight, and twelve thousand Frenchmen camped at Acre’s walls. Acre hadn’t surrendered. The troops from Jaffa had joined the defenders there, and so had others from the Jabal Amil and Chouf, from the coastal plain, from throughout the western part of the emir’s domains.

They still fought, and now a second army from the east – Aharon’s army – was marching to relieve them. And there, the pattern blurred.

The men of the Galilee were with him, and those of Jenin and Jezreel and the Wadi Ara and the local Bedouin tribes; eighteen thousand, the largest army that had been raised in these hills for centuries. But though messengers had been sent to the wali of Damascus, it was clear now that he wasn’t coming and that he would wait to see who won before choosing a side. And Nablus, too, was keeping its own counsel; the Tuqans hadn’t said they weren’t coming, and they surely knew that Napoleon coveted their lands too, but their best defense had always been to stay in their hills and let their enemies come to them.

And now it was too late to wait longer. Acre couldn’t hold out forever, and peasants reported that a force of four thousand Frenchmen had left the siege camp and was marching up the valley to intercept the relief force. Aharon and his eighteen thousand had no choice but to meet them.

Eighteen thousand. Aharon knew that, in Egypt, the French had defeated larger forces than that despite being outnumbered. And those were Mamluks with seven hundred years of tradition as warriors.

There was no warrior tradition among the Jews of the Galilee, just two hundred years of service as militia and defense against sieges and raids. Maybe, Aharon thought, it was better that there was not. The home truths of the Livorno Guard and the town militia might work where the Mamluks’ traditions had not: choose your ground and let them come to you.

This ground was the best he was likely to find.
_______​

Five miles away, Napoleon Bonaparte and Jean-Baptiste Kléber halted their troops and conferred. “There,” said Kléber, pointing east to the low ridge that had appeared in the predawn light. “The scouts say they’re waiting for us on that ridge.”

“That’s not what George says,” answered Napoleon, gesturing to the Bethlehem townsman who sat next to them on a lathered horse. “He saw their column south of here, advancing from Jenin.”

“The men of Jenin have joined the Galileans, so everyone says. Are you sure he isn’t tricking you?”

“Lefebvre was with him.”

At that, Kléber was checked; Lefebvre had proved his worth a hundred times since the landing at Alexandria, and if he said there were troops marching from the south, then he wasn’t lying. He might be deceived, but he wasn’t telling a lie.

“I will take the third battalion and march south,” said Napoleon. “You advance to the ridge and wait. I’ll call for you if I need you.” Minutes later, the word taken for the deed, the third battalion marched off, leaving Kléber and twenty-five hundred men behind.

It was frustrating, thought Kléber, as the fog of war always was. In fact, frustrating was a good way to describe this whole campaign – every credit in the ledger thus far had been balanced with a debit. Jerusalem and Bethlehem had provided ample food and clothing, but beyond a few scouts, they had no trained soldiers. He’d been elated when Jaffa fell without a battle, but it had taken only days to learn that its garrison and most of its guns were now behind the walls of Acre. Bashir Shihab, the prince of Mount Lebanon, kept hinting that just a little more gold would bring him to Acre, but so far, the gold had yielded no troops.

And Acre itself – it was surrounded by sea on three sides with the damnable British protecting its flanks, and on the one side the French army could attack, the defenders were devilishly clever. The men in these parts might be outclassed by modern infantry, but they had centuries of experience in siegecraft, and were quick to repair breaches and to build secondary walls of rubble where the outer wall was weakest. The whole enterprise had become a deadly morass, a death of a thousand cuts in front of the walls while the Bedouins raided the supply trains.

There were no walls on the ridge, at least. Even with a divided force, this would be the kind of fighting at which Kléber’s men excelled. It would be a welcome change.
_______​

“There they are,” said Joseph Zemach, passing the spyglass to his brother. For a moment, Aharon’s eyes swam at the sudden change in his vision, but then he too saw them, two columns of French troops advancing up the valley.

“Twenty-five hundred, I make it,” said Ali al-Atashi, who was sheikh of the Banu Zabidah and who the other Bedouins in the army also acknowledged as their captain. “There were supposed to be four thousand, weren’t there?”

“Maybe the peasants were wrong,” Aharon said. But even as he said so, another possibility leaped to mind: that the other fifteen hundred Frenchmen were to one side or the other, coming around to flank them. “Send riders north and south,” he began, but no sooner had he given the command than he heard the hoofbeats of thousands of horses.

The Bedouins and the Wadi Ara cavalry erupted in motion, turning to face the enemy, their movements sure even in the gloom. Behind them, the militiamen who’d been digging in along the ridge began digging across it. There was little time, but even a crude trench would slow the advancing cavalry down, maybe give them a chance.

Not much of a chance, he realized; the hoofbeats were far louder now than a mere fifteen hundred horses would make. The French had gathered thousands more from somewhere – from Bethlehem and Jerusalem? – and the army of the Galilee was about to be annihilated.

But then the hoofbeats were joined by voices – Arabic voices, not French – and in the first rays of dawn, Aharon saw the Tuqan battle standard.

Nablus had come.
_______​

Kléber, eight hundred yards from the foot of the ridge, looked incredulously at the ridgeline where thirty thousand soldiers had appeared. There were only supposed to be eighteen thousand, he thought, and then he realized what must have happened. There had been a column advancing past Jenin, but it hadn’t been from Jenin – it was the Nabulsi. The armies of Nablus and the Galilee were both up there. And Napoleon was miles away now, too late to intercept them.

“George!” he called to the scout Bethlehem. “Ride to Napoleon and tell him the enemy is here. At the gallop, now!”

George obeyed, urging his horse into a run. And from the top of the ridge, other horsemen were riding. The Nabulsi were cavalry, Kléber realized, and his two battalions, which had stayed in column in the expectation of facing a force heavy on infantry, were about to become a deathtrap.

“Form square!” he shouted, making his voice carry. “Form square!”
_______​

Aharon watched from the ridge as the Nabulsi and Bedouin horsemen thundered toward the French. He knew what they hoped to do – if they could reach the Frenchmen before their square was formed, they would destroy them.

They almost did.

The leading Nabulsi squadrons covered the eight hundred yards to the French troops in less than a minute. But the Frenchmen, who had drilled until their movements were second nature, formed two hollow squares with astonishing speed. With the Nabulsi only forty yards away, they presented their muskets and fired.

Aharon had heard about battles in Egypt where hollow squares had broken cavalry. Now he saw it. A few Frenchmen died, but at least a hundred Nabulsi fell from their horses and the troops behind them turned aside in disarray.

Some of the horsemen came around for a second charge at the corners of the squares, sensing correctly that those were the weakest points. But their fallen comrades were in their way. That was one of the things that made hollow squares so formidable – not only did they face front on all sides, but they made a rampart of the enemy dead.

Within minutes, the Nabulsi and the Bedouins were riding back up the ridge, leaving their dead and wounded behind them.

When they arrived, a heated argument broke out among them. Al-Atashi wanted to attack again; the French were so outnumbered, he said, that they would batter down the squares eventually. But Yusuf Tuqan demurred. “Maybe we can. But how many thousands will die? Let them come uphill to us first, let the cannon soften them up, let them face the infantry.”

Aharon lacked the experience to take sides in an argument between cavalrymen, but he did remember the lessons of the militia, as he’d done two hours before: choose your ground, let them come to you.

He nodded to Tuqan and then to the captain of the Galilee riflemen. “Skirmishers to their places.”
_______​

Kléber had anticipated, and hoped, that the cavalry would charge again – the Mamluks in Egypt had mounted such charges, and it had cost them dear. But no charge came; instead, grapeshot thundered from the guns behind the ridgeline. Someone up there had a cool head.

At seven hundred yards, most of the grapeshot missed. But most didn’t mean all. A hollow square was a fortress, but like any fortress, it was vulnerable if it stayed in one place. It had to advance or retreat, or else the guns would pound it to pieces. And the enemy, behind the ridgeline, was mostly protected from his guns.

An advance uphill would be costly, but retreat was unthinkable. And by now, George surely had reached Napoleon.

“Vive la France!” he shouted. “Forward!”
_______​

There was something inexorable, thought Aharon, about how the hollow squares moved. The cannon took their toll, and so did the riflemen on the hill, who could shoot at the French from much farther than the French could shoot back. But once again, the Frenchmen’s drill took over; gaps in the square were plugged as fast as they appeared, and the men in front who fell were replaced by others from the sides and rear.

Slowly, the distance closed: five hundred yards, then four hundred, then three. The militiamen put their shovels down and picked up their muskets. The real battle would start soon.

It would start sooner, in fact, than Aharon thought.

“Troops to the south!” called Joseph, who had the spyglass again. “Fifteen hundred infantry, a mile away!”

The divided force was reuniting; the Frenchmen who’d separated from their comrades before sunrise had returned. And the arriving force would see where the fighting was, and where the Galilean troops were. They would do exactly what Aharon had feared that morning: ascend the ridge from the south and take his army in the flank.

He called Tuqan and al-Atashi to him and sketched a map on the ground. “We have to go to them after all,” he said. “All of us – horse and foot, hammer and anvil. My men in front, yours to the corners,” and he pointed at the far corner of each square.

The command was relayed, and the men of the Zaydani army and those who followed Nablus formed up. Many were calling out the names of their towns or their leaders. Some were calling Aharon’s name or shouting for the Sanhedrin.

Aharon pointed his sword at the oncoming French, and wondered for a moment what he should say. Just as there was no warrior tradition among militia, there were no battle cries. And then it came to him.

“Am Yisrael chai!” he said – the people of Israel live! “Forward!”
_______​

The enemy flowed over the ridgeline, thousands upon thousands. It would be a battle at last. “Stand!” ordered Kléber; his men presented their muskets, and his cannon unleashed fire.
_______​

Nothing – not all the stories of battles in Egypt, not even what he’d seen when the Nabulsi cavalry charged – prepared Aharon for what he now faced. The artillery spoke first, canister shell after canister shell raining death among his men. And then, at seventy yards, the French squares unleashed their first volley. They fired by half-companies, one rank firing while the other knelt to reload, and in that way, they could shoot a volley every twelve seconds. Bullets ripped into the Zaydani infantry and men fell wounded and dead on the smoke-veiled hillside. Aharon’s troops fired back, loosing volleys of their own, but they couldn’t match the French speed and training; dozens of Frenchmen fell, but hundreds of Galileans did.

But where hundreds fell, thousands more advanced, and now, the cavalry was thundering down to join them. “Am Yisrael chai!” shouted Aharon. “Forward!”

The distance between the two lines had closed to ten yards, and a command came from within the French ranks; Aharon didn’t understand it, but he saw the front line of the square fixing their bayonets. “Pikemen forward!” he called – few of the militiamen had bayonets for their muskets, but maybe an old-fashioned version of the same thing would do. “Charge!”

The infantry and cavalry charged at the same time. The Galilean battle line became a confused melee, and the Bedouin and Nabulsi horsemen crashed into the corners of the squares that now could engage them only from one side. Smoke and gunfire added to the confusion as the Frenchmen who hadn’t had time to fix their bayonets fired a few at a time.

A hammer blow struck Aharon in the chest.

“Forward!” he tried to say, but he was on his knees – how had that happened? – and everything was veiled in red.

He just had time to see the corners of the squares crumple before death claimed him.
_______​

Kléber watched in horror as the Nabulsi poured into the breaches, their sabers rising and falling as they took their revenge. He shouted orders, rushing men across the square to try to close the breach, but there were too many enemy soldiers already inside, and now the infantry were also pushing through. He gave more commands, hoping to at least form tighter squares and protect the artillery, but it was too late even for that.

The right-hand square collapsed altogether. Some of the men tried to run to Kléber’s square or to Napoleon’s advancing battalion and got cut down for their pains. Those who formed knots and faced outward on all sides, presenting their bayonets like a hedgehog, fared better; the horses sheered off from them and many reached safety. But not enough came to reinforce Kléber for his square to hold.

“Form around me and retreat!” he ordered, and those who still could – several hundreds all told – cut their way through the enemy, formed a square around him, and retreated toward Napoleon’s force, daring the Galileans to stop them.

The Galileans didn’t try. But some of their riflemen had climbed up on the guns, and Kléber’s hat made a perfect target.

The bullet struck the back of his skull, and he was dead before he ever knew that he was hit.
_______​

Still nine hundred yards to the south, Napoleon surveyed the unfolding chaos. He had hoped to form his men into square and put them between the enemy and their camp, and even to trap them between his square and Kléber’s. But that wasn’t going to happen now. The Zaydani soldiers were already forming up in front of the artillery, and there were far too many for Napoleon to overcome.

This battle was lost. He wouldn’t beat the relief army here; he would have to fall back on Acre, where his whole army was, and defeat them there.

He waited just long enough for the last refugees from Kléber’s battalions to reach him, and sounded the retreat.
_______​

That night, two men stood miles apart and spoke the same words.

Napoleon, by his campfire, faced his troops and gave the eulogy for Kléber. “My brother is dead,” he said, “and I weep.”

Joseph Zemach, now the nagid of the Galilee and standing by the captured artillery, gazed at where Aharon’s body lay on the hillside. “My brother is dead,” he said, “and I weep.”

In the same moment, both men looked to where the North Star had appeared above the mountain and wondered what the next days would bring.
 
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Amazing update as always, and the foreshadowing of a siege in Acre reminds me of the Hebrew song about this exact event OTL:


And now, a question: will we see the Farhi family play a role in this version of Acre as well? The Damascene Jewish community (and the Halabis, but they're farther away) has been awfully quiet while this massive schism is going on to their immediate south.
 
And now, a question: will we see the Farhi family play a role in this version of Acre as well? The Damascene Jewish community (and the Halabis, but they're farther away) has been awfully quiet while this massive schism is going on to their immediate south.
I've mentioned that the Damascene Jews have a schism of their own with the Sabbateans who have settled there, and at this point in the conflict, they may simply be trying to keep their heads down. As for Haim Farhi, he obviously isn't Jezzar Pasha's vizier ITTL (which will hopefully lead him to a better fate), but he may be filling a similar role in Damascus, and may in fact have influenced the wali's decision to stay out of the war for now. Or maybe not - we'll see.
 
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PARTNERS IN THE DANCE JUNE 1799
PARTNERS IN THE DANCE
JUNE 1799

Abd al-Rahman ibn Muhammad Zahir al-Zaydani was in the fortress when the fisherman found him. He’d been visited by more fishermen in the past two months, he sometimes thought, than in all his life before. But that was a fact of life in a city that was under siege by land but where the British navy protected the approaches by sea. The fishermen could bring news where landsmen and even soldiers could not.

Some fishermen, in fact, were becoming regular visitors; Abd al-Rahman recognized this one, searched his mind for a name, and suddenly found it. “What news, Nasir?” he asked.

The fisherman smiled, obviously pleased at having been recognized by his emir. He senses a reward, no doubt, thought Abd al-Rahman. Not that he’s wrong.

“Napoleon is back in camp, ustaz. He’s missing one in three of the soldiers who set out with him, and he’s missing Kléber.”

“Did you see this yourself, or is it rumor.”

“I saw him march in, as I saw him march out.”

Now it was Abd al-Rahman’s turn to smile. “Galilee and Wadi Ara aren’t far behind him, I hope?”

“And Nablus, ustaz,” said Nasir. “So they say, at least – that I haven’t seen myself.”

That was good news – in fact, even better news than the emir had hoped. Napoleon with his nose bloodied, the relief army close at hand, and the Nabulsi with them – he suspected the Tuqans’ price would be high, but it would be far less than what the French general hoped to collect. He looked over the fortress wall to the horizon as if staring hard enough would make the relief force appear, although he knew they would not; the French army marched at an unearthly pace, and their pursuers would be at least a day behind.

That will at least give me a day to decide what to do, thought Abd al-Rahman, and looked down from the horizon to the French siege lines. Their trenches and revetments were strong and faced out as well as in; they wouldn’t be easy to dislodge, even if attacked from both sides.

“My Emir?” said a voice in strongly accented Arabic, and Abd-al-Rahman turned to see that another messenger had come. This one wore European clothes and greeted him far more formally than the fisherman had, and he carried a sealed document.

Erich Meyersohn. He was one of the odder things to have come to Acre in the war – one of two hundred Austrian Jews who’d been denied enlistment in their homeland and had decided to come fight the French here. They’d found passage – that was another advantage of Acre being under siege only by land – and Abd al-Rahman had enlisted them happily enough, especially Erich, whose dozen languages included English and who could carry messages to the Royal Navy.

Or in this case, from the Porte – even before Abd al-Rahman took the document that Erich had brought, he recognized the seal. He broke the seal with his belt-knife and saw that Nasir hadn’t brought the day’s only good news – in recognition of his fight against the Sultan’s enemies, the Porte had issued a firman confirming him as governor of all the territories he now held and ratifying his title of emir. His agents in Konstantiniyye had done good work; no doubt they’d had to spend a great deal of his gold, but the twenty-year rift between the Banu Zaydan and the Porte had been healed.

Even at twenty-two, Abd al-Rahman knew that such firmans always contained an implicit “until next time.” But next time would likely be a while in coming. His domain was secure for now… if he could keep it.

Suddenly, he realized that he knew what orders to give.

He called for a pen and a scrap of paper – his first impulse had been to cut a corner from the firman, but even in the moment, he’d thought better of it – and handed his scribbled instructions to Erich at the same time he gave Nasir a gold twenty-piaster coin from his belt-purse.

The fisherman was wide-eyed – this was far more than the usual reward – but when Abd al-Rahman spoke, he understood. “Take Erich with you when you go back,” the emir said, “and bring him to the Galileans. He will give my orders to their commander.”

There was always a chance, Abd al-Rahman knew, that a French patrol might intercept Nasir and Erich. But fishermen were also smugglers nine times out of ten, and if anyone would know the secret paths through the foothills, they would. And then, we’ll see how the besieger likes being the besieged.
_______​

Napoleon didn’t like being besieged.

The first weeks of the siege of Acre had been frustrating but not disastrous. The defenders fought like devils and the city stubbornly refused to fall, but the French army was intact and its morale was still high. And thanks to Jerusalem, it had been well supplied.

After what had happened in Egypt, Napoleon’s overtures to the people of Jerusalem had been more a gesture of hope than anything else, but to his gratified surprise, they had worked. The Muslims supported him because he’d restored their leading families to power, the Christians because the Ottoman governors had been particularly rapacious toward them, and the Jews because he’d let them govern themselves and manage their holy places. He’d hoped for acquiescence; what he got was a base of support less than a hundred miles to his rear.

The Sanjak of Jerusalem wasn’t worth much militarily – he’d recruited a double company of scouts and riflemen, no more. But it kept his army fed and clothed despite the best the Bedouin raiders could do. And the chief rabbi, the one he’d appointed to his Council of Sages, had sent doctors to treat the wounded men and maintain sanitation. There was no way to keep sickness out of an army altogether, not in this malarial place, but doctors who knew the country and its diseases were a godsend, and thus far they’d avoided anything worse.

But then he and Kléber had gone off to Mount Tabor, and that was where his troubles began.

He hadn’t understood at first why the north country had reacted so much differently to his approaches than the Jerusalemites had. He did understand now; Jerusalem had merely exchanged one foreign ruler for another milder one, while the people here thought of their country as their own and fought for it. Even the Jews here fought him as fervently as their Jerusalemite brethren supported him. And that had to defeat at Mount Tabor, to Kléber’s death, and now, this past week, to the siege line that enveloped his army as surely as his troops did the city.

That wasn’t at all what he’d anticipated that they’d do. He’d thought that, as in Egypt, they would try to overwhelm his entrenched lines with sheer numbers, letting him use his troops’ training and fixed defenses to advantage. But they’d surrounded him instead, dug their own siege lines, and waited.

That wasn’t the order Abd al-Rahman was supposed to give! He’s twenty-two, he’s supposed to be foolhardy and rash! But in the months that Acre had been under siege, he’d shown no sign of that. Inexperienced, yes. Willing to fight, yes, and from what Napoleon had seen of him on the walls, he appeared to enjoy it. But he wasn’t rash.

And now, Napoleon’s dependence on Jerusalem was coming back to bite. He was cut off from his supply lines and was now himself encircled with a week of food left and ammunition and morale running low. And worse yet, he would be needed in Egypt soon; the word was that the Porte had sent a large army to reconquer the country and that it would land at Alexandria within weeks. The timetable was suddenly short; this business at Acre would have to be concluded one way or the other.

But how? Breaking out would be easy – an attack in strength at the southeastern end of the siege line would do it – but that would be an admission of defeat. Breaking through was a much harder enterprise. Napoleon had probed the enemy line thoroughly, and all his attacks told the same story: the enemy had dug in well, and they had more than twice as many men as he did.

Attack the city again, maybe – if he could overwhelm the walls, the relief army wouldn’t matter. And if he didn’t overwhelm the walls, then that army would pin him against them.

This would have been a pretty tactical problem at the École Militaire, wouldn’t it? I wonder how I would have solved it then. But any tactical problem could be solved with paper and pen. On real ground, with real soldiers, that was not always the case.

Unless…
_______​

Joseph Zemach woke to gunfire and sentries shouting alarm. For a moment, he thought he was dreaming, but then he registered the sentries’ cries – danger! attack! – and was instantly alert. He grabbed hold of the musket and sword lying next to him, shook off his blanket, and stumbled out of his tent and into chaos.

Shadowy figures – Frenchmen – were in the siege trenches firing muskets and lunging bayonets; there was the sound of clashing steel as the men in the trenches fought back, and the night was full of shouts of anger and cries of pain. Behind the trenches, in the camp, men milled around in confusion looking for people to fight, and officers called out in Hebrew and Arabic for the soldiers to form up around them.

Joseph’s first instinct was to shout the same orders, but his job was bigger than that. He saw a siege gun nearby and climbed up on it, heedless of the French fire; in this darkness, it would take almost as much luck to hit him on the gun as it would on the ground. He saw flashes and gunsmoke up and down the line, and the sound of more fighting came from different points. His camp was not the only one being attacked.

He jumped back down, realizing what the Frenchmen intended to do: break through in enough places, cut the relief army into pieces, and they could counter-envelop it and defeat it in detail. And in the middle of the night, the French troops’ training and discipline might count for more than numbers.

“Al-Atashi!” he called to the leader of the Bedouin cavalry. “Send riders! Tell the men to form line and fall back on the road!” Al-Atashi obeyed without demur. Sending cavalry out at midnight would usually be a recipe for broken-legged horses and dead riders, but the road that Jacob had laid out behind the siege lines was well-graded enough to be safe, and it also made a marshaling point that everyone would be able to find.

Erich Meyersohn had suggested it – something he’d read about the Romans. Useful fellow. And when Joseph turned around, there was the very man.

“You speak French, don’t you? Shout some orders.”

“What orders?”

“I don’t care. Just confuse them.” And Joseph bawled orders of his own, not in French: “Fall back on the road and form line!”

The relief army might be able to hold there, but only if it didn’t get annihilated first; the Frenchmen were in the camp now and were still more of an army than the surprised Galileans. A French trooper lunged his bayonet at Joseph, who parried and stepped inside it; before the soldier could bring his weapon to bear again, Joseph’s sword took him in the neck.

A captain was next, leaping over the body of a Galilean he had killed and stabbing at Joseph with deadly precision. But Joseph, too, was an expert swordsman; of the two Zemach brothers of this generation, he had always been the better one with the sword, and now he proved it. He cut at the French officer’s face, and when the captain went high to guard, he stabbed low. The Frenchman brought his sword down to parry, but Joseph was faster and his point got through first. The captain fell heavily on the body of his late victim, joined together in death.

Finally, Joseph was able to disengage and join the retreat to the road, falling in with a knot of Tzfati Sudanese troopers. It looked like most of the army had managed to do the same; a line of muskets and pikes barred the French path, and now it was the Frenchmen who were disorganized and trying to regroup. Officers were shouting orders and the front line of musketeers was ready to volley. But still, if there were a breakthrough anywhere…

There was a loud whistling noise from the city, startling Frenchmen and Galileans both, and a sudden red glare as flares erupted above. All at once, Joseph could see the whole battlefield, see where the Bedouins were rallying men to plug the gaps in the line and where the French were preparing to attack. And then the city gate swung open and troops poured out, waving the Banu Zaydan battle standard and calling Abd al-Rahman’s name.

Briefly, Joseph saw the emir himself, flourishing his saber above his head and daring Napoleon to come fight him man to man. Twenty-two years old after all. But it quickly became clear that Abd al-Rahman had no intention of dueling with Napoleon; he sought other prey instead, leading his troops against the west end of the siege lines. In moments he had broken through, and now, the wavering Frenchmen were in danger of being rolled up from one end to the other.

Napoleon saw that too. Across the battlefield, bugles blew retreat, and the attack on the road never came. And when the word “forward” was spoken, it was in Arabic and Hebrew, not French.
_______​

Napoleon’s attack had failed, and the siege of Acre with it. But Napoleon was still Napoleon.

The breakout was executed perfectly – a feint to the north while his army regrouped, a screen of skirmishers to cover the abandonment of the siege lines, and then an attack in force at the very end, where both his line and the enemy’s met the sea. By dawn, Napoleon and his troops were miles away on the coast road.

Acre would not be his. But he still had his army, and he still had Jerusalem.
 
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So Napoleon's Acre campaign has ended unsuccessfully as IOTL, but. The next stories (I'm thinking two, but famous last words) will involve the aftermath in Acre, Jerusalem, Tzfat, and maybe one or two places we haven't yet seen, running to about 1801. After that, the scene will shift to Europe a couple of years later.
 
If it furthers the discussion, the next story is tentatively titled "Negotiations" and will contain four vignettes taking place in 1799-1800:

* Jerusalem, where the city is negotiating its future and the Yerushalmi branch of the Sanhedrin is trying to establish itself as a quasi-waqf;​
* Acre, where the Zaydani emir must navigate the demands of the the Royal Navy, the Porte and Nablus, and where the European and Galilee haskalot meet in person for the first time;​
* Damascus, where the Jewish and Sabbatean communities are jockeying for position in the aftermath of the war; and​
* Tzfat, where a paroled French prisoner of war is negotiating his place in society and... other things.​
 
If it furthers the discussion, the next story is tentatively titled "Negotiations" and will contain four vignettes taking place in 1799-1800:

* Jerusalem, where the city is negotiating its future and the Yerushalmi branch of the Sanhedrin is trying to establish itself as a quasi-waqf;​
* Acre, where the Zaydani emir must navigate the demands of the the Royal Navy, the Porte and Nablus, and where the European and Galilee haskalot meet in person for the first time;​
* Damascus, where the Jewish and Sabbatean communities are jockeying for position in the aftermath of the war; and​
* Tzfat, where a paroled French prisoner of war is negotiating his place in society and... other things.​
Lemarque? Ney? Bernadotte? or is it too early and im confusing the term French prisoner of war,
 
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