Ebrei, una storia italiana. I primi mille anni

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Yemenite Jews experienced violent persecution at times. In the late 1160s, the Yemenite ruler 'Abd-al-Nabī ibn Mahdi gave Jews a choice of conversion to Islam or martyrdom. [53] [54] Mahdi also imposed his beliefs upon the Muslims besides the Jews. This led to a revival of Jewish messianism, but also led to mass-conversion. [54] While a popular local Yemenite Jewish preacher called on Jews to choose martyrdom, Maimonides sent what is known as the Iggeret Teman ("Epistle to Yemen"), requesting that they remain faithful to their religion, but if at all possible, not to cast affronts before their antagonists. [55] The persecution ended in 1173 with the defeat of Ibn Mahdi and conquest of Yemen by Turan-Shah, the brother of Saladin, and they were allowed to return to their faith. [54] [56] According to two Genizah documents, the Ayyubid ruler of Yemen, al-Malik al-Mu'izz al-Ismail (reigned 1197–1202) attempted to force the Jews of Aden to convert. The second document details the relief of the Jewish community after his murder and those who had been forced to convert reverted to Judaism. [57]

The Zaydi enforced a statute known as the Orphan's Decree, anchored in their own 18th-century legal interpretations and enforced at the end of that century. It obligated the Zaydi state to take under its protection and to educate in Islamic ways any dhimmi (i.e. non-Muslim) child whose parents had died when he was a minor. The Orphan's Decree was ignored during the Ottoman rule (1872–1918), but was renewed during the period of Imam Yahya (1918–1948). [66] Ferrara degli Uberti, Carlotta, "Fare gli ebrei Italiani. Autorapresentazioni di una minoranza (1861-1918)", Il Mulino (Bologna), 2010.Ferrara degli Uberti, Carlotta, "Making Italian Jews: Family, Gender, Religion and the Nation 1861–1918, Palgrave MacMillan (London) 2017. a b Klein, Shira (2018). Italy's Jews from Emancipation to Fascism. Cambridge University Press. pp.57–84. ISBN 9781108424103. First modern mass emigration of Jews from Yemen, who sailed the Red Sea, crossed Egypt and sailed the Mediterranean to a port in Jaffa, and then by foot to Jerusalem. This immigration was popularly given the mnemonics, aʻaleh betamar (literally, 'I shall go up on the date palm tree,' a verse taken from Song of Songs). The Hebrew word " betamar" = בתמר has the numerical value of 642, which they expounded to mean, 'I shall go up (i.e. make the pilgrimage) in the year [5]642 anno mundi (here, abbreviated without the millennium), or what was then 1882 CE. [173] [174] Emigration from Yemen to the area now known as Israel began in 1881, and continued almost without interruption until 1914. It was during this time that about 10% of the Yemenite Jews left. Due to the changes in the Ottoman Empire, citizens could move more freely, and in 1869, travel was improved with the opening of the Suez Canal, which reduced the travel time from Yemen to Palestine. Certain Yemenite Jews interpreted these changes and the new developments in the "Holy Land" as heavenly signs that the time of redemption was near. By settling in the Holy Land, they would play a part in what they believed could precipitate the anticipated messianic era.

Ottoman rule ended in 1630, when the Zaydis took over Yemen. Jews were once again persecuted. In 1679, under the rule of Al-Mahdi Ahmad, Jews were expelled en masse from all parts of Yemen to the distant province of Mawza, in what was known as the Mawza Exile, when many Jews died of starvation and disease as a consequence. As many as two-thirds of the exiled Jews did not survive. [68] Their houses and property were seized, and many synagogues were destroyed or converted into mosques. [69] Rabbi Mazuz postulates this hypothesis through the Djerban ( Tunisia) Jewish dialect's use of gimmel and quf, switching to jimmel and guf when talking with Gentiles in the Arabic dialect of Jerba. While Jewish boys learned Hebrew from the age of 3, it was used primarily as a liturgical and scholarly language. In daily life, Yemenite Jews spoke in regional Judeo-Arabic. Yemenite Jews also wore a distinctive tallit often found to this day. The Yemenite tallit features a wide atara and large corner patches, embellished with silver or gold thread, and the fringes along the sides of the tallit are netted. According to the Baladi custom, the tzitzit are tied with seven chulyot (hitches), based on Maimonides' teaching. [185] Jewish king, Yûsuf 'As'ar Yath'ar, known also in the Islamic tradition as Dhū Nuwās, lays siege to the city Najran and takes it. [159] [160]

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] During the 12th century, Aden was first ruled by Fatimids and then Ayyubids. The city formed a great emporium on the sea route to India. Documents of the Cairo Geniza pertaining to Aden reflect a thriving Jewish community led by the prominent Bundar family. Abu Ali Hasan ibn Bundar ( Heb. Japheth) served as the head of the Jewish communities in Yemen as well as a representative of the merchants in Aden. His son Madmun was the central figure in Yemenite Jewry during the flourishing of trade with India. The Bundar family produced some celebrated negidim who exerted authorities over Jews of Yemen as well as Jewish merchants in India and Ceylon. The community developed communal and spiritual connections in addition to business and family ties with other Jewish communities in the Islamic world. They also developed ties with and funded Jewish centers and academies of Babylon, the Land of Israel and Egypt. Due to the trade, Jews also emigrated to Aden for mercantile and personal reasons. [51] [52] A 2000 genetic study by M. F. Hammer et al. found that the paternal haplogroups of Jews in Rome are of Middle Eastern origin with low level European admixture. A strong genetic connection between Jews in Rome and other Jewish populations from Europe, North Africa and the Middle East was noted. According to the study, the results suggest that modern Jews "descend from a common Middle Eastern ancestral population". [12] Cf. the demographic statistics by Sergio DellaPergola, published on World Jewish Population, American Jewish Committee, 2007. URL accessed 13 March 2013. According to tradition, Jews first settled in Yemen 42 years before the destruction of the First Temple. [150] [151] [152] [153] [154]

Ebreo chi? Sociologia degli ebrei italiani ( Jewish who? A sociology of the Italian Jews today) Ugo G. Pacifici Noja and Giorgio Pacifici eds., with contributions of Umberto Abenaim, Massimiliano Boni, Angelica Edna Calo Livne, Enzo Campelli, Renata Conforty Orvieto, Sergio Della Pergola, Roberto Della Rocca, Anna Foa, Silvia \Maiocchi, Natan Orvieto, Rossana Ottolenghi, Giorgio Pacifici, Ugo G. Pacifici Noja, Vittorio Pavoncello, Gian Stefano Spoto, Claudio Vercelli, with a foreword of Furio Colombo, Jaca Book, Milan, 2017 ISBN 978-88-16-41419-8

La menzogna dell'avvelenamento delle fontane

Benjamin of Tudela, in his Itinerary of Benjamin of Tudela, mentions two Jewish brothers, one who lives in Tilmas (i.e. Sa'dah of Yemen), who traced their lineage to king David [161] 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.

Like most other Jewish communities, Yemenite Jews chant different melodies for Torah, Prophets (Haftara), Megillat Aicha ( Book of Lamentations), Kohelet (Ecclesiastes, read during Sukkot), and Megillat Esther (the Scroll of Esther read on Purim). Unlike Ashkenazic communities, there are melodies for Mishle (Proverbs) and Psalms. [182] The subject of Jewish surnames in Yemen is a complex one. Most surnames are gentilic or toponymic surnames, meaning, they are derived from the name of an ancestor's place of residence (the name of a town or village, such as Gadasi from al-Gades; Qa'taby from Qa'tabah; Manqadi from Manqadah; Damari from Dhamar, Damti from Damt, etc.), while fewer are eponymous or patronymic surnames, being derived from the name of an ancient ancestor. [217] Some surnames reflect an ancestor's profession. [217] In some cases, surnames are derived from a certain physical characteristic of one's distant ancestor. [218] Some families bear original Spanish surnames, such as Medina and Giyyat. Some names went through additional changes upon emigration to Israel. For example, some who formerly bore the surname of Radha ( Judeo-Arabic: רצ'א‎) have changed their surname to Ratzon ( Hebrew: רצון‎), the Hebrew being the direct translation of the word's meaning in Arabic, while yet others have simply changed their names to a more Hebraicized sound, such as the surnames of Al-Nadaf (lit. a stuffer of cushions; carder of cotton), which was later changed to Nadav ("generous"), and 'Urqabi (so-named from a locality in Yemen) which was later changed to Argov; or Sheḥib ( Judeo-Arabic: שחב‎), meaning "one whose voice is hoarse," which was changed to Shevach (Hebrew: שבח‎), meaning "praise," by a reversal of the last two letters.In May 2017 the Yemeni-based charity Mona Relief (Yemen Organization for Humanitarian Relief and Development) gave aid to 86 members of the Jewish community in Sana'a. [128] Woven palm-frond and rush baskets, made in Yemen People also sat on the floors of synagogues instead of sitting on chairs, similar to the way many other non-Ashkenazi Jews sat in synagogues. This is in accordance with what Rambam (Maimonides) wrote in his Mishneh Torah: 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 ] 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]