Ebrei, una storia italiana. I primi mille anni

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a b Klein, Shira (2018). Italy's Jews from Emancipation to Fascism. Cambridge University Press. pp.57–84. ISBN 9781108424103. 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

The Ottoman government of Palestine recognizes the Yemenites as an independent community (just as Ashkenazim and Sepharadim are independent communities); [176] Second-wave of emigration from Yemen (from the regions of Saʿadah and Ḥaydan ash-Sham)

Gli Ebrei e la terra promessa

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. 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. A Tunic ( Hebrew: חלוק) and habit ( Hebrew: סודרא), the latter made with a central hat ( Hebrew: כומתא), were the traditional items of clothing worn by a married Jewish man in Yemen. [209] [210] Leading rabbinic scholar and sage, Rabbi Yosef Qafih, described the manner in which they would wrap their habits, saying that the habit was sometimes worn while wrapped around a man's head, or simply partly draped over his head. German ethnographer Erich Brauer (1895–1942) described the differences between Jewish and Gentile garb, making note of the fact that the differences existed only in their outer garments, but not in their undergarments. He also offered the following description: On March 21, 2016, a group of 19 Yemenite Jews were flown to Israel in a secret operation, leaving the population at about 50. [125] [126] On 7 June 2016, Jews who had been arrested in Yemen after having helped to smuggle out a Torah scroll were released. [127]

Italian Jews ( Italian: ebrei italiani; Hebrew: יהודים איטלקים, romanized: yehudim italkim) or Roman Jews (Italian: ebrei romani; Hebrew: יהודים רומים, romanized: yehudim romim) can be used in a broad sense to mean all Jews living in or with roots in Italy, or, in a narrower sense, to mean the Italkim, an ancient community living in Italy since the Ancient Roman era, who use the Italian liturgy (or " Italian Rite") as distinct from those Jewish communities in Italy dating from medieval or modern times who use the Sephardic liturgy or the Nusach Ashkenaz. Firenze 1925: l'ebreo Samuele Schaerf pubblica per la casa editrice Israel "I cognomi degli ebrei in Italia". Il suo intento è di celebrare il contributo dato dagli ebrei al Risorgimento e alla prima guerra mondiale, ma di lì a poco il volumetto si trasformò in un vero e proprio boomerang. Nel giro di pochissimi anni (quando era in gestazione il razzismo fascista) il significato originario di quell'elenco di cognomi venne completamente rovesciato e assunse il valore di una vera e propria lista di proscrizione. According to tradition, Jews first settled in Yemen 42 years before the destruction of the First Temple. [150] [151] [152] [153] [154] The medieval pre-expulsion Jews of Southern Italy (the Jews of Apulia, Calabria, and Sicily) are often subsumed under the designation of "Italian Jews", and from a geographical point of view this is correct. In truth, however, Southern Italy, divided into the provinces of Sicily and the Catepanate of Italy, belonged to the Byzantine Empire till 1071. Accordingly, the medieval Jewish communities of Southern Italy were linguistically a part of the Yevanic area [4] and as concerns customs and liturgy a part of the Romaniote area. [5] Even after the Byzantine Empire had lost the Southern Italian provinces, the Kehillot in Apulia, Calabria and Sicily maintained connections to their coreligionists in Greece and Constantinople. [6] [7] Nevertheless, Jews in rural areas of Emirate of Sicily and Apulia are known to have made some use of Judeo-Arabic and Judeo-Italian languages in addition to Greek. [8] [9] Ashkenazi Jews in Italy [ edit ] 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]

In larger Jewish communities, such as Sana'a and Sad'a, boys were sent to the melamed at the age of three to begin their religious learning. They attended the melamed from early dawn to sunset on Sunday through Thursday and until noon on Friday. Jewish women were required to have a thorough knowledge of the laws pertaining to Kashrut and Taharat Mishpachah (family purity) i.e. Niddah. Some women even mastered the laws of Shechita, thereby acting as ritual slaughterers.

Third-wave of emigration from Yemen (an emigration that continued until the outbreak of WWI in 1914) Ferrara degli Uberti, Carlotta, "Fare gli ebrei Italiani. Autorapresentazioni di una minoranza (1861-1918)", Il Mulino (Bologna), 2010. The Shami Jews (from Arabic ash-Sham, the north, referring to Greater Syria including Israel) represent those who accepted the Sephardic/Mizrahi rite and lines of rabbinic authority, after being exposed to new inexpensive, typeset siddurs (prayer books) brought from Israel and the Sephardic diaspora by envoys and merchants in the late 17th century and 18th century. [196] [197] The "local rabbinic leadership resisted the new versions... Nevertheless, the new prayer books were widely accepted." [197] As part of that process, the Shami accepted the Zohar and modified their rites to accommodate the usages of the Ari to the maximum extent. The text of the Shami siddur now largely follows the Sephardic tradition, though the pronunciation, chant and customs are still Yemenite in flavour. They generally base their legal rulings both on the Rambam (Maimonides) and on the Shulchan Aruch (Code of Jewish Law). In their interpretation of Jewish law, Shami Yemenite Jews were strongly influenced by Syrian Sephardi Jews, though on some issues, they rejected the later European codes of Jewish law, and instead followed the earlier decisions of Maimonides. Most Yemenite Jews living today follow the Shami customs. The Shami rite was always more prevalent, even 50 years ago. [198] The differences between these groups largely concern the respective influence of the original Yemenite tradition, which was largely based on the works of Maimonides, and on the Kabbalistic tradition embodied in the Zohar and in the school of Isaac Luria, which was increasingly influential from the 17th century on.The vast majority of Yemenite immigrants counted by the authorities of Mandate Palestine in 1939 had settled in the country prior to that date. Throughout the periods of Ottoman Palestine and Mandatory Palestine, Jews from Yemen had settled primarily in agricultural settlements in the country, namely: Petach Tikvah (Machaneh Yehuda), [82] Rishon Lezion (Shivat Zion), [82] Rehovot (Sha'arayim and Marmorek), [82] Wadi Chanin (later called Ness Ziona), [82] Beer Yaakov, [82] Hadera (Nachliel), [82] Zichron Yaakov, [82] Yavne'el, [82] Gedera, [82] Ben Shemen, [83] Kinneret, [84] Degania [84] and Milhamia. [85] Others chose to live in the urban areas of Jerusalem ( Silwan, and Nachalat Zvi), [85] Jaffa, [85] Tel Aviv ( Kerem Hateimanim), [86] and later, Netanya (Shekhunat Zvi). [87] First wave of emigration: 1881 to 1918 [ edit ] 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] M. F. Hammer et al (2000): Jewish and Middle Eastern non-Jewish populations share a common pool of Y-chromosome biallelic haplotypes. PNAS. History [ edit ] Ancient history [ edit ] Ring-stone of Yishak bar Hanina with a Torah shrine, 330 BCE – 200 CE, found in Dhofar