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.

Byzantine emperor Justin I sent a fleet to Yemen and Joseph Dhu Nuwas was killed in battle in 525 CE. [35] The persecutions ceased, and the western coast of Yemen became a tributary state until Himyarite nobility (also Jews) managed to regain power. [36] Popular mythology [ edit ]Religious traditions [ edit ] 1914 photograph of a Yemenite Jew in traditional vestments under the tallit gadol, reading from a scroll 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]

In the early 18th-century, many Jews in Yemen were employed in some of the most degrading and menial tasks, on behalf of the Arab population, such as cleaning the cess pools and latrines. [73] [74] Late modern period [ edit ] History [ edit ] Ancient history [ edit ] Ring-stone of Yishak bar Hanina with a Torah shrine, 330 BCE – 200 CE, found in DhofarSephardi Jews, in particular Spanish and Portuguese Jews, i.e., Jews who arrived in Italy following their expulsion from the Iberian Peninsula. The Kingdom of Spain expelled Jews with the 1492 Alhambra Decree and the persecution of Jews and Muslims by Manuel I of Portugal led to their forced conversion to Roman Catholicism in 1497, at which time many Iberian Jews immigrated to Italy. In addition, in 1533, Iberian Sephardi Jews were forced out of the Spanish territory/colony in Italy known as the Kingdom of Naples and began migrating to other parts of the Italian peninsula. These groups also include anusim, crypto-Jewish families who left Iberia in subsequent centuries and reverted to Judaism in Italy, as well as immigration by Sephardi families which had lived in the Eastern Mediterranean following expulsion from the Iberian Peninsula before coming to Italy. Ferrara degli Uberti, Carlotta, "Making Italian Jews: Family, Gender, Religion and the Nation 1861–1918, Palgrave MacMillan (London) 2017. Yomtob Sémach, an envoy from the Alliance Israélite Universelle, scouts out the possibility of opening a school in Yemen. [177]

Venice. The Venetian Republic often had strained relations with the Papacy; on the other hand they were alive to the commercial advantages offered by the presence of educated Spanish-speaking Jews, especially for the Turkey trade. Previously the Jews of Venice were tolerated under charters for a fixed term of years, periodically renewed. In the early 16th century these arrangements were made permanent, and a separate charter was granted to the "Ponentine" (western) community. The price paid for this recognition was the confinement of the Jews to the newly established Venetian Ghetto. Nevertheless, for a long time the Venetian Republic was regarded as the most welcoming state for Jews, equivalent to the Netherlands in the 17th century or the United States in the 20th century. Con la creazione dello Stato di Israele, nel maggio del 1948, i profughi e i rifugiati ebrei si trasferirono in massa nel nuovo stato. Si stima che da lì al 1953 ben 170.000 profughi e rifugiati ebrei siano emigrati in Israele. In 1593, Ferdinando I de' Medici, Grand Duke of Tuscany, granted Portuguese Jews charters to live and trade in Pisa and Livorno (see Jewish community of Livorno). 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 Decree of the Headgear (Ar. al-'amā'im ) in which Jews were forbidden by an edict to wear turbans (pl. 'amā'im) on their heads from that time forward [168]

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On the whole the Spanish and Portuguese Jews remained separate from the native Italian Jews, though there was considerable mutual religious and intellectual influence between the groups. In a July 2018 interview with a Yemenite rabbi, he claimed that they were definitely treated very well before the recent war in Yemen which has affected all communities in Yemen. He has also said that Yemenite Jews should have never traveled away from Yemen and that he believes thousands of Yemenite Jews will return to Yemen after the war ends. [129] 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].

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. 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: 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]

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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 Italian Rite community traditionally has used Italian Hebrew, a pronunciation system similar to that of conservative Iberian Jews. [ citation needed] Graeco-Italian Jews in Italy [ edit ] A third wave of emigration from Yemen began in the late 20th-century, with the intercession of Human Rights activist and professor, Hayim Tawil, founder of the International Coalition for the Revival of the Jews of Yemen (ICROJOY) in 1988. [104] Tawil was instrumental in bringing out from Yemen the first Jew to emigrate in 23 years, and who set foot in Israel in September 1990. He was followed by other families in 1992, with the greatest bulk of Jewish families arriving in Israel between 1993 and 1994. These new Yemenite Jewish immigrants settled mainly in Rehovot ( Oshiyot), Ashkelon and Beer-Sheva. Other families arrived in 1995 and 1996. 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] 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.