Ebrei, una storia italiana. I primi mille anni

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The Scola Spagnola of Venice was originally regarded as the "mother synagogue" for the Spanish and Portuguese community worldwide, as it was among the earliest to be established, and the first prayer book was published there: later communities, such as Amsterdam, followed its lead on ritual questions. With the decline in the importance of Venice in the 18th century, the leading role passed to Livorno (for Italy and the Mediterranean) and Amsterdam (for western countries). The Livorno synagogue was destroyed in the Second World War: a modern building was erected in 1958–62.

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. Over the next few centuries they were joined by a steady stream of conversos leaving Spain and Portugal. In Italy they ran the risk of prosecution for Judaizing, given that in law they were baptized Christians; for this reason they generally avoided the Papal States. The Popes did allow some Spanish-Jewish settlement at Ancona, as this was the main port for the Turkey trade, in which their links with the Ottoman Sephardim were useful. Other states found it advantageous to allow the conversos to settle and mix with the existing Jewish communities, and to turn a blind eye to their religious status; while in the next generation, the children of conversos could be brought up as fully Jewish with no legal problem, as they had never been baptized. As of March 2020, the Jewish cemetery in Aden was destroyed. [131] On April 28, 2020, Yemenite Minister Moammer al-Iryani remarked the fate of the last 50 Jews in Yemen is unknown. [132] Atzmon, Gil; Hao, Li; Pe'Er, Itsik; Velez, Christopher; Pearlman, Alexander; Palamara, Pier Francesco; Morrow, Bernice; Friedman, Eitan; Oddoux, Carole; Burns, Edward & Ostrer, Harry (2010). "Abraham's Children in the Genome Era: Major Jewish Diaspora Populations Comprise Distinct Genetic Clusters with Shared Middle Eastern Ancestry". American Journal of Human Genetics. 86 (6): 850–59. doi: 10.1016/j.ajhg.2010.04.015. PMC 3032072. PMID 20560205. Italian Jewish Musical Traditions from the Leo Levi Collection (1954–1961) (Anthology of Music Traditions in Israel, 14, edited by Francesco Spagnolo): contains examples of Italian liturgical music from the Italiani/Bené Romi, Sephardi and Ashkenazi traditions

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] The rule of Shafi'i Rasulids which lasted from 1229 to 1474 brought stability to the region. During this period, Jews enjoyed social and economic prosperity. This changed with the rise of the Tahiri dynasty that ruled until the conquest by the Ottoman Empire of Yemen in 1517. A note written in a Jewish manuscript mentions the destruction of the old synagogue in Sana'a in 1457 under the rule of the dynasty's founder Ahmad 'Amir. An important note of the treatment of Jews by Tahirids is found in the colophon of a Jewish manuscript from Yemen in 1505, when the last Tahirid Sultan took Sana'a from the Zaydis. The document describes one kingdom as exploitive and the other as repressive. [48] A 2010 study on Jewish ancestry by Atzmon and Ostrer et al. stated "Two major groups were identified by principal component, phylogenetic, and identity by descent (IBD) analysis: Middle Eastern Jews and European/Syrian Jews. The IBD segment sharing and the proximity of European Jews to each other and to southern European populations suggested similar origins for European Jewry and refuted large-scale genetic contributions of Central and Eastern European and Slavic populations to the formation of Ashkenazi Jewry", as both groups – the Middle Eastern Jews and European/Syrian Jews – shared common ancestors in the Middle East about 2500 years ago. The study examines genetic markers spread across the entire genome and shows that the Jewish groups share large swaths of DNA, indicating close relationships and that each of the Jewish groups in the study (Iranian, Iraqi, Syrian, Greek, Italian, Turkish and Ashkenazi) has its own genetic signature but is more closely related to the other Jewish groups than to their fellow non-Jewish countrymen. Ashkenazi, Italian, and Sephardi Jews were all found to share Middle Eastern and Southern European ancestry. [13] Atzmon–Ostrer's team found that the SNP markers in genetic segments of 3 million DNA letters or longer were 10 times more likely to be identical among Jews than non-Jews. [14] [15] It is suggested that Sephardi, Ashkenazi and Italian Jews commonly descend from a group of Jews from the Middle East who, having migrated to Italy, intermarried with Italians during the Roman era. The ancestors of Ashkenazi Jews are then thought to have left Italy for Central Europe (and from there eventually Eastern Europe), with the ancestors of Italkic [ clarification needed] Jews remaining in Italy. [16] During this period messianic expectations were very intense among the Jews of Yemen (and among many Arabs as well). The three pseudo-messiahs of this period, and their years of activity, are:

Nel corso dell’annuale raduno del partito, tenuto a Norimberga nel settembre del 1935, i leader nazisti annunciarono nuove leggi che istituzionalizzavano molte delle teorie razziali che erano alla base della loro ideologia. Le “ Leggi di Norimberga” tolsero agli Ebrei tedeschi la cittadinanza del Reich e proibirono loro di sposarsi o avere relazioni sessuali con persone “di sangue tedesco o di sangue affine a quello tedesco”. Norme ausiliarie a queste leggi li privarono poi della maggior parte dei diritti politici. Gli Ebrei furono anche spogliati del diritto di voto, e non poterono più formalmente partecipare alle elezioni; infine, fu loro vietato ricoprire incarichi nella pubblica amministrazione. On Sabbath days, the traditional Yemenite bread was not the Challah, as found in Western Jewish communities, but the Kubaneh, which was eaten on Sabbath mornings after first making the blessing over two flatbreads baked in an earthen oven. [186] [187] Weddings and marriage traditions [ edit ] A bride in traditional Yemenite Jewish bridal vestment, in Israel 1958. Another legend says that Yemeni tribes converted to Judaism after the Queen of Sheba's visit to King Solomon. [39] The Sanaite Jews have a tradition that their ancestors settled in Yemen forty-two years before the destruction of the First Temple. [40] It is said that under the prophet Jeremiah some 75,000 Jews, including priests and Levites, traveled to Yemen. [41]

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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) Some scholars believe that Syriac sources reflected a great deal of hatred toward Jews. [28] In 2009 a BBC broadcast defended a claim that Yûsuf 'As'ar offered villagers the choice between conversion to Judaism or death and then massacred 20,000 Christians. The program's producers stated that, "The production team spoke to many historians over 18 months, among them Nigel Groom, who was our consultant, and Professor Abdul Rahman Al-Ansary [former professor of archaeology at the King Saud University in Riyadh]." [29] Inscriptions attributed to Yûsuf 'As'ar himself show the great pride he expressed after killing more than 22,000 Christians in Ẓafār and Najran. [30] According to Jamme, Sabaean inscriptions reveal that the combined war booty (excluding deaths) from campaigns waged against the Abyssinians in Ẓafār, the fighters in 'Ašʻarān, Rakbān, Farasān, Muḥwān ( Mocha), and the fighters and military units in Najran, amounted to 12,500 war trophies, 11,000 captives and 290,000 camels and bovines and sheep. [24] 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] Further information: Operation Magic Carpet (Yemen) Jewish exodus from Arab and Muslim countries: Yemenite Jews en route from Aden to Israel on "wings of eagles". Yemenite Jews at a Tu Bishvat celebration, Ma'abarat Rosh HaAyin, 1950 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]

Schwarz, Guri, "After Mussolini: Jewish Life and Jewish Memory in Postfascist Italy", Vallentine Mitchell (London, Portland (OR), 2012. There are numerous accounts and traditions concerning the arrival of Jews in various regions in Southern Arabia. One tradition suggests that King Solomon sent Jewish merchant marines to Yemen to prospect for gold and silver with which to adorn his Temple in Jerusalem. [37] In 1881, the French vice consulate in Yemen wrote to the leaders of the Alliance (the Alliance Israelite Universelle) in France, that he read in a book by the Arab historian Abu-Alfada that the Jews of Yemen settled in the area in 1451BCE. [38]A manuscript containing Nathan ben Abraham's 11th-century Mishnah commentary was discovered in the genizah of the Jewish community of Sana'a, Yemen. In addition to Spanish and Portuguese Jews strictly so called, Italy has been host to many Sephardi Jews from the eastern Mediterranean. Dalmatia and many of the Greek islands, where there were large Jewish communities, were for several centuries part of the Venetian Republic, and there was a "Levantine" community in Venice. This remained separate from the "Ponentine" (i.e. Spanish and Portuguese) community and close to their eastern roots, as evidenced by their use in the early 18th century of a hymn book classified by maqam in the Ottoman manner (see Pizmonim). [11] (Today both synagogues are still in use, but the communities have amalgamated.) Later on the community of Livorno acted as a link between the Spanish and Portuguese and the eastern Sephardic Jews and as a clearing house of musical and other traditions between the groups. Many Italian Jews today have "Levantine" roots, for example in Corfu, and before the Second World War Italy regarded the existence of the eastern Sephardic communities as a chance to expand Italian influence in the Mediterranean.