Ebrei, una storia italiana. I primi mille anni

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Jewish intellectuals wrote in both Hebrew and Arabic and engaged in the same literary endeavours as the Muslim majority. According to a late-9th-century document, the first Zaydi imam al-Hadi had imposed limitations and a special tax on land held by Jews and Christians of Najran. In the mid-11th century, Jews from a number of communities in the Yemen highlands, including Sana'a, appear to have been attracted to the Sulayhids' capital of Dhu Jibla. [49] The city was founded by Abdullah bin Muhammad al-Sulaihi in the mid-11th century and according to Tarikh al-Yamman of the famed Yemenite author Umara al-Yamani (1121–74), was named after a Jewish pottery merchant. [50] The Jews of Italy". The Museum of the Jewish People at Beit Hatfutsot. Archived from the original on 23 October 2019 . Retrieved 25 June 2018. Le Leggi di Norimberga del 1935 furono solo il preambolo a una nuova ondata di provvedimenti antisemiti che ebbero come conseguenza l’immediata segregazione fisica degli Ebrei: a Düsseldorf, per esempio, i malati non vennero più ammessi negli ospedali pubblici, mentre i tribunali tedeschi non poterono più citare opinioni o studi legali scritti da Ebrei. Infine, gli ufficiali ebrei vennero espulsi dall’esercito e gli studenti universitari non poterono più sostenere gli esami di Dottorato. The "Rambamists" are followers of, or to some extent influenced by, the Dor Daim movement, and are strict followers of Talmudic law as compiled by Maimonides, aka "Rambam". They are regarded as a subdivision of the Baladi Jews, and claim to preserve the Baladi tradition in its pure form. They generally reject the Zohar and Lurianic Kabbalah altogether. Many of them object to terms like "Rambamist". In their eyes, they are simply following the most ancient preservation of Torah, which (according to their research) was recorded in the Mishneh Torah. Yemenite Jews were acquainted with the works of Saadia Gaon, Rashi, Kimhi, Nahmanides, Yehudah ha Levy and Isaac Arama, besides producing a number of exegetes from among themselves. In the 14th century, Nathanael ben Isaiah wrote an Arabic commentary on the Bible; in the second half of the 15th century, Saadia ben David al-Adeni was the author of a commentary on Leviticus, Numbers, and Deuteronomy. Abraham ben Solomon wrote on the Prophets.

Among the midrash collections from Yemen mention should be made of the Midrash ha-Gadol of David bar Amram al-Adeni. Between 1413 and 1430 the physician Yaḥya Zechariah b. Solomon wrote a compilation entitled "Midrash ha-Ḥefeẓ," which included the Pentateuch, Lamentations, Book of Esther, and other sections of the Hebrew Bible. Between 1484 and 1493 David al-Lawani composed his "Midrash al-Wajiz al-Mughni." [206] The earliest complete Judeo-Arabic copy of Maimonides' Guide for the Perplexed, copied in Yemen in 1380, was found in the India Office Library and added to the collection of the British Library in 1992. [207] Section of Yemenite Siddur, with Babylonian supralinear punctuation (Pirke Avot) Behar, Doron M.; Metspalu, Mait; Baran, Yael; Kopelman, Naama M.; Yunusbayev, Bayazit; Gladstein, Ariella; Tzur, Shay; Sahakyan, Hovhannes; Bahmanimehr, Ardeshir; Yepiskoposyan, Levon; Tambets, Kristina (December 2013). "No evidence from genome-wide data of a Khazar origin for the Ashkenazi Jews". Human Biology. 85 (6): 859–900. doi: 10.3378/027.085.0604. ISSN 1534-6617. PMID 25079123. S2CID 2173604. Another distinctive community was that of Asti, Fossano and Moncalvo, which was descended from Jews expelled from France in 1394: this community includes the well-known Lattes family. Only the Asti synagogue is still in use today. Their rite, known as Appam (from the Hebrew initials for those three cities), is similar to the Ashkenazi, but has some peculiarities drawn from the old French rite, particularly on the High Holy Days. These variations are found on loose-leaf sheets which the community uses in conjunction with the normal Ashkenazi prayer-book; they are also printed by Goldschmidt. [10] This rite is the only surviving descendant of the original French rite, as known to Rashi, used anywhere in the world: French Ashkenazim since 1394 have used the German-Ashkenazic rite. Before the wedding, Yemenite and other Eastern Jewish communities perform the henna ceremony, an ancient ritual with Bronze Age origins. [192] The family of the bride mixes a paste derived from the henna plant that is placed on the palms of the bride and groom, and their guests. After the paste is washed off, a deep orange stain remains that gradually fades over the next week. [193] Dopo la liberazione, molti tra i sopravvissuti ebrei erano molto spaventati all'idea di ritornare alle proprie case, sia a causa dell'antisemitismo (cioè l'odio contro gli Ebrei) che ancora imperava in molte parti d'Europa, sia per i traumi subiti in quegli anni. Alcuni di quelli che decisero di tornare a casa si trovarono, infatti, a temere per la propria vita. Nella Polonia del dopoguerra, per esempio, avvennero alcuni pogrom (violente manifestazioni contro gli Ebrei), il più grande dei quali ebbe luogo a Kielce, nel 1946, quando i manifestanti polacchi uccisero almeno 42 Ebrei e ne picchiarono molti altri.

Claims were made that, between 1949 and 1951, up to 1,033 children of Yemenite immigrant families may have disappeared from the immigrant camps. It was said that the parents were told that their children were ill and required hospitalization. Upon later visiting the hospital, it is claimed that the parents were told that their children had died though no bodies were presented and graves which have later proven to be empty in many cases were shown to the parents. Those who believed the theory contended that the Israeli government as well as other organizations in Israel kidnapped the children and gave them for adoption to other, non-Yemenite, families. [102] A smaller, continuous migration was allowed to continue into 1962, when a civil war put an abrupt halt to any further Jewish exodus. The oldest Yemenite manuscripts are those of the Hebrew Bible, which the Yemenite Jews call "Taj" ("crown"). The oldest texts dating from the 9th century, and each of them has a short Masoretic introduction, while many contain Arabic commentaries. [205]

By 516, tribal unrest broke out, and several tribal elites fought for power. One of those elites was Joseph Dhu Nuwas or "Yûsuf 'As'ar Yaṯ'ar" as mentioned in ancient south Arabian inscriptions. [24] The actual story of Joseph is murky. Greek and Ethiopian accounts, portray him as a Jewish zealot. [25] Some scholars suggest that he was a converted Jew. [26] Nestorian accounts claim that his mother was a Jew taken captive from Nisibis and bought by a king in Yemen, whose ancestors had formerly converted to Judaism. [27] Syriac and Byzantine sources maintain that Yûsuf 'As'ar sought to convert other Yemeni Christians, but they refused to renounce Christianity. The actual picture, however, remains unclear. [25]Instead of trousers, the Yemenite Jews (as well as Yemen's Arabs) carry a piece of cloth worn around the hip (loincloth), called maizar. The expression fūṭa, quoted by Sapir ( Jacob Saphir), is used [for the same piece of clothing] by the Jews in Aden and partly also by Arabs from Yemen. The maizar consists of one piece of dark-blue cotton that is wound a few times around the waist and which is held up by a belt made of cloth material or leather. The maizar is allowed to reach down to the knees only. Today, the Yemenites will, therefore, wear [underwear made like unto] short-length trousers, called sirwāl, [instead of the traditional loincloth beneath their tunics]. Sephardic immigration was also encouraged by the Este princes, in their possessions of Reggio, Modena and Ferrara (these cities also had established Italian-rite and Ashkenazi communities). In 1598, following the extinction of the male line of d'Este dukes of Ferrara, that city was repossessed by the Papal States, leading to some Jewish emigration from there (although overall the community survived as a distinct and significant entity up until the 20th century). Historically these communities remained separate: in a given city there was often an "Italian synagogue" and a "Spanish synagogue", and occasionally a "German synagogue" as well. In many cases these have since amalgamated, but a given synagogue may have services of more than one rite. Carsten Niebuhr visits Yemen, describing his visit with the Jews of Yemen in book, Reisebeschreibung nach Arabien und andern umliegenden Ländern (Description of Travel to Arabia and Other Neighboring Countries) [172]

Some Jewish families have preserved traditions which are related to their tribal affiliations, based on partial genealogical records which have been passed down from generation to generation. In Yemen, for example, some Jews trace their lineage to Judah, others trace their lineage to Benjamin, and others trace their lineage to Levi and Reuben. Of particular interest is one distinguished Jewish family of Yemen which traced its lineage to Bani, one of the sons of Peretz, the son of Judah. [219] Interaction with Israeli culture [ edit ] Guetta, Alessandro (2014). Italian Jewry in the Early Modern Era: Essays in Intellectual History. Boston: Academic Studies Press. doi: 10.2307/j.ctt21h4w96. ISBN 9781618112088. JSTOR j.ctt21h4w96.The Jews of San Nicandro who are converts, descendants of the neofiti ( anusim) of San Nicandro Garganico; Despite an official ban on emigration, many Yemenite Jews emigrated to Israel, the United States, and the United Kingdom in the 2000s, fleeing anti-Semitic persecution and seeking better Jewish marriage prospects. Many of them had initially gone there to study but had never returned. There was essentially no Jewish population in Sanaʽa until the Shia insurgency broke out in northern Yemen in 2004. In 2006 it was reported that a Jewish woman in Yemen who had spurned a Muslim suitor had not only been kidnapped and forced to marry him, but had been forced to convert to Islam as well. [108] The Houthis directly threatened the Jewish community in 2007, prompting the government of President Saleh to offer them refuge in Sanaʽa. As of 2010 [update], around 700 Jews were living in the capital under government protection. [109]