1940 Palestine 10 SNAP PHOTOS Israel JEWISH YEMENITE TYPES Yemen JUDAICA Hebrew

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1940 Palestine 10 SNAP PHOTOS Israel JEWISH YEMENITE TYPES Yemen JUDAICA Hebrew:
$115.00

DESCRIPTION : Up for sale is an original ca 70-8- years SERIE of TEN SNAP PHOTOS ( Snapshots ) of JEWISH ERETZ ISRAEL TYPES , Mainly SEPHARDI , Mainly YEMENITE . in Eretz Israel ( Palestine ) which was photographed and published in ca 1930-40\'s , Propably by \"Palphot\" . These are ORIGINAL SILVER GELATINE PHOTOS ( Not reprints ) . They depict the thrilling portraits of these Eretz Israeli inhabitants . A FINE JEWISH - HEBREW - JUDAICA item .TEN photos. With it\'s original envelope as was issued by the publisher . Around 3 x 4.5\". ( Pls look at scan for accurate AS IS images ) Will be sent rolled in a special protective rigid sealed package.AUTHENTICITY :The set of photos is ORIGINAL from ca 1930-40\'s . It is NOT a reproduction or a recently made reprint or an immitation ,It holds a life long GUARANTEE for itsAUTHENTICITY and ORIGINALITY.
PAYMENTS : Payment method accepted : Paypal.SHIPPMENT : SHIPP worldwide via registered airmail is $ 9 . Will be sent inside a protective package . Handling within 3-5 days after payment. Estimated Int\'l duration around 14 days.

Yemenite Jews (Hebrew: תֵּימָנִים, Standard Temanim Tiberian Têmānîm; singular תֵּימָנִי, Standard Temani Tiberian Têmānî) are those Jews who live, or whose recent ancestors lived, in Yemen (תֵּימָן, Standard Teman Tiberian Têmān; \"far south\"), on the southern tip of the Arabian peninsula. Virtually the entire jewish population emigrated from Yemen between June 1949 and September 1950 in what was deemed Operation Magic Carpet. Most now live in Israel, with some others in the United States, and fewer elsewhere. Only a handful remain in Yemen, mostly elderly. Yemenite Jews have a unique religious tradition that marks them out as separate from both Ashkenazi, Sephardi and other Jewish groups. It is debatable whether they should be described as \"Mizrahi Jews\", as most other Mizrahim have over the last few centuries come to adopt the Sephardic rite, largely as a result of Sephardic expelees joining their communities so that their previously distinctive rites came to be influenced, superimposed or altogether replaced by the more prestigiously perceived Sephardic rite. (This was also true of the Shami sub-group of Yemenite Jews.) One local Yemenite Jewish tradition dates the earliest settlement of Jews in the Arabian Peninsula to the time of King Solomon. One explanation is that King Solomon sent Jewish merchant marines to Yemen to prospect for gold and silver with which to adorn the Temple in Jerusalem.[1] In 1881, the French vice consulate in Yemen wrote to the leaders of the Alliance in France, that he read a book of the Arab historian Abu-Alfada, that the Jews of Yemen settled in the area in 1451 BCE.[2] Another legend places Jewish craftsmen in the region as requested by Bilqis, the Queen of Saba (Sheba). The Beta Israel or Chabashim (Jews in nearby Ethiopia) have a sister legend of their origins that places the Queen of Sheba as married to King Solomon. Parts of Yemen, Eritrea and Ethiopia at that time were jointly ruled by Sheba, with its capital in Yemen.[3] The Sanaite Jews have a legend that their ancestors settled in Yemen forty-two years before the destruction of the First Temple. It is said that under the prophet Jeremiah some 75,000 Jews, including priests and Levites, traveled to Yemen.[4] The Jews of Habban in southern Yemen have a legend that they are the descendants of Judeans who settled in the area before the destruction of the Second Temple. These Judeans supposedly belonged to a brigade dispatched by King Herod to assist the Roman legions fighting in the region.[5] Another legend states that when Ezra commanded the Jews to return to Jerusalem they disobeyed, whereupon he pronounced a ban upon them. According to this legend, as a punishment for this hasty action Ezra was denied burial in Israel. As a result of this local tradition, which can not be validated historically, it is said that no Jew of Yemen gives the name of Ezra to a child, although all other Biblical appellatives are used. The Yemenite Jews claim that Ezra cursed them to be a poor people for not heeding his call. This seems to have come true in the eyes of some Yemenites, as Yemen is extremely poor. However, some Yemenite sages in Israel today emphatically reject this story as myth, if not outright blasphemy.[6] The immigration of the majority of Jews into Yemen appears to have taken place about the beginning of the second century C.E., although the province is mentioned neither by Josephus nor by the main books of the Jewish oral law, the Mishnah and Talmud. According to some sources, the Jews of Yemen enjoyed prosperity until the sixth century C.E. In the 3rd century C.E. a Himyarite king named Abu-Kariba Asad-Toban (c. 390 - 420 C.E.) converted to Judaism and was successful in spreading the religion throughout the region. Moreover, the Himyarite King, Abu-Karib, converted to Judaism at the end of the 5th century, while laying siege to Medina. His army had marched north to battle the Aksumites who had been fighting for control of Yemen for a hundred years. The Aksumites were only expelled from the region when the newly Jewish king rallied the Jews together from all over Arabia. Until recently Dhu Nuwas was regarded as the first king who was zealous for Judaism, but a chronicle of saints in the British Museum gives the name of the martyr Arkir, who was condemned to death by Shurahbil Yakkuf at the instigation of his counselors, the rabbis. Even more dramatic was the conversion of Abu-Kariba\'s grandson, Zar\'a, who reigned from C.E. 518 to 525. Legend ascribes his conversion to his having witnessed a rabbi extinguish a fire worshiped by Arab magi, merely by reading a passage from the Torah over it. After changing his religion, he assumed the name Yusef Ash\'ar, but gained notoriety in history by his cognomen Dhu Nuwas.[7] Jewish rule lasted until 525 CE, when Christians from the Aksumite Kingdom took power in Yemen.[8] Rise of Islam in Yemen With the advent of Islam in the 7th century, the political status of Jews underwent a radical change for the worse. They were relegated to the status of second class citizens. As Ahl al-Kitab, protected Peoples of the Scriptures, the Jews were assured freedom of religion only in exchange for the jizya, payment of a poll tax imposed on all non-Muslims. Active Muslim persecution of the Jews did not gain full force until the Shiite-Zaydi clan seized power early in the 10th century.[9] As the only visible \"outsiders\" (though their presence in Yemen predated the introduction and mass conversion of the population to Islam) the Jews of Yemen were treated as pariahs, second-class citizens who needed to be perennially reminded of their submission or conversion to the ruling Islamic faith. 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 or she 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).[10] Under the Zaydi rule, the Jews were considered to be impure, and therefore forofferden to touch a Muslim or a Muslim\'s food. They were obligated to humble themselves before a Muslim, to walk to the left side, and greet him first. They could not build houses higher than a Muslim\'s or ride a camel or horse, and when riding on a mule or a donkey, they had to sit sideways. Upon entering the Muslim quarter a Jew had to take off his foot-gear and walk barefoot. If attacked with stones or fists by Islamic youth, a Jew was not allowed to defend himself. In such situations he had the option of fleeing or seeking intervention by a merciful Muslim passerby.[11] The Jews of Yemen had expertise in a wide range of trades normally avoided by Zaydi Muslims. Trades such as silver-smithing, blacksmiths, repairing weapons and tools, weaving, pottery, masonry, carpentry, shoe making, and tailoring were occupations that were exclusively taken by Jews. The division of labor created a sort of covenant, based on mutual economic and social dependency, between the Zaydi Muslim population and the Jews of Yemen. The Muslims produced and supplied food, and the Jews supplied all manufactured products and services that the Yemeni farmers needed. Yemenite Jews and Maimonides Sephardic Rabbi Moshe ben Maimon, known and respected among Yemenite Jews for the impact of his Epistle on the community at their time of need. The average Jewish population of Yemen for the first five centuries C.E. is said to have been about 3,000. The Jews were scattered throughout the country, but carried on an extensive commerce and thus succeeded in getting possession of many Jewish books. When Saladin became sultan in the last quarter of the twelfth century and the Shiite Muslims revolted against him, the trials of the Yemenite Jews began. There were few scholars among them at that time, and a putative prophet arose; he preached a syncretic religion that combined Judaism and Islam, and claimed that the Bible foretold his coming. One of Yemen\'s most respected Jewish scholars, Jacob ben Nathanael al-Fayyumi, wrote for counsel to renowned Sephardic Jewish theologian, philosopher, and physician from Spain resident in Egypt, Rabbi Moshe ben Maimon, better known as Maimonides. Maimonides replied in an epistle entitled Iggeret Teman (The Yemen Epistle). This letter made a tremendous impression on Yemenite Jewry. It also served as a source of strength, consolation and support for the faith in the continuing persecution. Maimonides himself interceded with Saladin in Egypt, and shortly thereafter the persecution came to an end. At the beginning of the nineteenth century the condition of the Jews of Yemen was miserable. They were under the jurisdiction of the local Muslim Imam, and they were forofferden to wear new or good clothes, nor might they ride a donkey or a mule. They were compelled to make long journeys on foot when occasion required it. They were prohibited from engaging in monetary transactions, and were all craftsmen, being employed chiefly as carpenters, masons, and smiths.[12] At the beginning of the nineteenth century, they are said to have numbered 30,000, and to have lived principally in Aden (200), Sana (10,000), Sada (1,000), Dhamar (1,000), and the desert of Beda (2,000). Other significant Jewish communities in Yemen were based in the south central highlands in the cities of: Taiz (the birthplace of one of the most famous of Yemenite Jewish spiritual leaders, Mori Salem Al-Shabazzi Mashtaw), Ba\'dan, and other cities and towns in the Shar\'ab region. The chief occupations of the Yemenite Jews were as artisans, including gold-, silver- and blacksmiths in the San\'a area, and coffee merchants in the south central highland areas. 19th-century Yemenite messianic movements 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: Shukr Kuhayl I (1861–65) Shukr Kuhayl II (1868–75) Joseph Abdallah (1888–93) According to the Jewish traveler Jacob Saphir, the majority of Yemenite Jews during his visit of 1862 entertained belief in the messianic proclamations of Shukr Kuhayl I. Earlier Yemenite messiah claimants included the anonymous 12th-century messiah who was the subject of Maimonides\' famous Iggeret Teman, the messiah of Bayhan (c.1495), and Suleiman Jamal (c.1667), in what Lenowitz[13] regards as a unified messiah history spanning 600 years. Religious traditions The Yemenite Jews are the only Jewish community (other than the Aramaic speaking Kurdish Jews[14]) who maintain the tradition of reading the Torah in the synagogue in both Hebrew and the Aramaic Targum (\"translation\"). Most non-Yemenite synagogues have a hired or specified person called a Baal Koreh, who reads from the Torah scroll when congregants are called to the Torah scroll for an aliyah. In the Yemenite tradition each person called to the Torah scroll for an aliyah reads for himself. Children under the age of Bar Mitzvah are often given the sixth aliyah. Each verse of the Torah read in Hebrew is followed by the Aramaic translation, usually chanted by a child. Both the sixth aliyah and the Targum have a simplified melody, distinct from the general Torah melody used for the other aliyot. 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 in Ashkenazic communities, there are melodies for Mishle (Proverbs) and Psalms.[15] Every Yemenite Jew knew how to read from the Torah Scroll with the correct pronunciation and tune, exactly right in every detail. Each man who was called up to the Torah read his section by himself. All this was possible because children right from the start learned to read without any vowels. Their diction is much more correct than the Sephardic and Ashkenazic dialect. The results of their education are outstanding, for example if someone is speaking with his neighbor and needs to quote a verse from the Bible, he speaks it out by heart, without pause or effort, with its melody.[16] In larger Jewish communities, such as Sana\'a and Sad\'a, boys were sent to the Ma\'lamed at the age of three to begin their religious learning. They attended the Ma\'lamed from early dawn to sunset 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. People also sat on the floors of synagogues instead of chairs, similar to the way many other non-Ashkenazi Jews sit in synagogues, and the way Yemeni Muslims sit in mosques. (In fact to this day, chairs are quite rare in Yemen) This is in accordance with what Rambam (Maimonides) wrote in his Mishneh Torah: The lack of chairs may also have been to provide more space for prostration, another ancient Jewish observance that the Jews of Yemen continued to practise until very recent times [9]. There are still a few Yemenite Jews who prostrate themselves during the part of every-day Jewish prayer called Tachanun (Supplication), though such individuals usually do so in privacy. Jews of European origin generally prostrate only during certain portions of special prayers during Rosh Hashanah (Jewish New Year) and Yom Kippur (Day of Atonement). Prostration was a common practise amongst all Jews until some point during the late Middle Ages or Renaissance period. Like Yemenite Jewish homes, the synagogues in Yemen had to be lower in height then the lowest mosque in the area. In order to accommodate this, synagogues were built into the ground to give them more space without looking large from the outside. In some parts of Yemen, minyanim would often just meet in homes of Jews instead of the community having a separate building for a synagogue. Beauty and artwork were saved for the ritual objects in the synagogue and in the home. Weddings and marriage traditions During a Yemenite Jewish wedding, the bride is bedecked with jewelry and wears the traditional wedding costume of Yemenite Jews. Her elaborate headdress is decorated with flowers and rue leaves, which are believed to ward off evil. Gold threads are woven into the fabric of her clothing. Songs are sung as a central part of a seven-day wedding celebration and their lyrics often tell of friendship and love in alternating verses of Hebrew and Arabic.[17] Yemenite and other Eastern Jewish communities also perform a henna ceremony, an ancient ritual with Bronze Age origins[18], a few weeks or days before the wedding. In the ceremony the bride and her guests hands and feet are decorated in intricate designs with a cosmetic paste derived from the henna plant.[19] After the paste has remained on the skin for up to two hours it is removed and leaves behind a deep orange stain that fades after two to three weeks. Yemenites, like other Middle Eastern and North African Jewish communities, had a special affinity for Henna due to biblical and Talmudic references. Henna, in the Bible, is Camphire, and is mentioned in the Song of Solomon, as well as in the Talmud. \"My Beloved is unto me as a cluster of Camphire in the vineyards of En-Gedi\" Song of Solomon, 1:14 Rashi, a Jewish scholar from 11th c France, interpreted this passage that the clusters of henna flowers were a metaphor for forgiveness and absolution, showing that God forgave those who tested Him (the Beloved) in the desert. Henna was grown as a hedgerow around vineyards to hold soil against wind erosion in Israel as it was in other countries. A henna hedge with dense thorny branches protected a vulnerable, valuable crop such as a vineyard from hungry animals. The hedge, which protected and defended the vineyard, also had clusters of fragrant flowers. This would imply a metaphor for henna of a \"beloved\", who defends, shelters, and delights his lover. In the first millennium BCE, in Canaanite Israel, henna was closely associated with human sexuality and love, and the divine coupling of goddess and consort.[20] Religious groups The three main groups of Yemenite Jews are the Baladi Shami Maimonideans or \"Rambamists\" 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 of the Kabbalistic tradition embodied in the Zohar and the school of Isaac Luria, which was increasingly influential from the 1600s on. The Baladi Jews (from Arabic balad, country) generally follow the legal rulings of the Rambam (Maimonides) as codified in his work the Mishneh Torah. Their liturgy was developed by a rabbi known as the Maharitz (Mori Ha-Rav Yihye Tzalahh), in an attempt to break the deadlock between the pre-existing followers of Maimonides and the new followers of the mystic, Isaac Luria. It substantially follows the older Yemenite tradition, with only a few concessions to the usages of the Ari. A Baladi Jew may or may not accept the Kabbalah theologically: if he does, he regards himself as following Luria\'s own advice that every Jew should follow his ancestral tradition. The Shami Jews (from Arabic ash-Sham, the north, referring to Palestine or Damascus) represent those who accepted the Zohar in the 1600s and modified their siddur (prayer book) to accommodate the usages of the Ari to the maximum extent. The text of their siddur 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.[21] 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. Dor Daim and Iqshim dispute Towards the end of the nineteenth century new ideas began to reach Yemenite Jews from abroad. Hebrew newspapers began to arrive, and relations developed with Sephardic Jews, who came to Yemen from various Ottoman provinces to trade with the army and government officials. Two Jewish travelers, Joseph Halévy, a French-trained Jewish Orientalist, and Edward Glaser, an Austrian-Jewish astronomer, in particular had a strong influence on a group of young Yemenite Jews, the most outstanding of whom was Rabbi Yihhyah Qafahh. As a result of his contact with Halévy and Glaser, Qafahh introduced modern content into the educational system. Qafih opened a new school and in addition to traditional subjects, introduced arithmetic, Hebrew and Arabic and the grammar of both languages. The curriculum included subjects such as natural science, history, geography, astronomy, sports, Hebrew, Arabic, and Turkish.[22] The Dor Daim and Iqshim dispute about the Zohar literature broke out in 1913, inflamed Sanaa\'s Jewish community, and split into two rival groups, that maintained separate communal institutions until the late 1940s. Rabbi Qafahh and his friends were the leaders of a group of Maimonideans called Dor Daim (the \"generation of knowledge\"). Their goal was to bring Yemenite Jews back to the original Maimonidean method of understanding Judaism that existed in pre-1600s Yemen. Similar to certain Spanish and Portuguese Jews (Western Sephardi Jews), the Dor Daim rejected the Zohar, a book of esoteric mysticism. They felt that the Kabbalah based on the Zohar was irrational, alien, and inconsistent with the true reasonable nature of Judaism. In 1913, when it seemed that Rabbi Qafahh, then headmaster of the new Jewish school and working closely with the Ottoman authorities, enjoyed sufficient political support, the Dor Daim made its views public and tried to convince the entire community to accept them. Many of the non-Dor Daim elements of the community rejected the Dor Daim concepts. The opposition, the Iqshim, headed by Rabbi Yahya Yitzhaq, the Hakham Bashi, refused to deviate from the accepted customs and the study of Zohar. One of the Iqshim\'s targets in the fight against Rabbi Qafahh was the modern Turkish-Jewish school[22]. Due to the Dor Daim and Iqshim dispute, Rabbi Qafahh\'s Turkish-Jewish school closed 5 years after it was opened, before the educational system could develop a reserve of young people who had been exposed to its ideas.[23] Form of Hebrew Main article: Yemenite Hebrew There are two main pronunciations of Yemenite Hebrew, considered by many scholars to be the most accurate form of Biblical Hebrew, although there are technically a total of five that relate to the regions of Yemen. In the Yemenite dialect, all Hebrew letters have a distinct sound, except for the letters ס sāmekh and ש śîn. The Sanaani Hebrew pronunciation (used by the majority) has been indirectly critiqued by Saadia Gaon since it contains the Hebrew letters jimmel and guf, which he rules is incorrect. There are Yemenite scholars, such as Rabbi Ratzon Arusi, who say that such a perspective is a misunderstanding of Saadia Gaon\'s words. Pronunciation Chart 1 [10] Pronunciation Chart 2 [11] Rabbi Mazuz postulates this hypothesis through the Jerban (Tunisia) Jewish dialect\'s use of gimmel and quf, switching to jimmel and guf when talking with Gentiles in the Gentile dialect of Jerba. Some feel that the Shar\'abi pronunciation of Yemen is more accurate and similar to the Babylonian dialect since they both use a gimmel and quf instead of the jimmel and guf.[24] While Jewish boys learned Hebrew since the age of 3, it was used primarily as a liturgical and scholarly language. In daily life, Yemenite Jews spoke in regional Judeo-Arabic. Writings The oldest Yemenite manuscripts are those of the Hebrew Bible, which the Yemenite Jews call \"Taj\" (\"crown\"). The oldest texts dating from the ninth century, and each of them has a short Masoretic introduction, while many contain Arabic commentaries.[25] 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 fourteenth century Nathanael ben Isaiah wrote an Arabic commentary on the Bible; in the second half of the fifteenth century Saadia ben David al-Adani 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-\'Adani. 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.\"[26] Among the Yemenite poets who wrote Hebrew and Arabic hymns modeled after the Spanish school, mention may be made of Yaḥya al-Dhahri and the members of the Al-Shabbezi family. A single non-religious work, inspired by Ḥariri, was written in 1573 by Zechariah ben Saadia (identical with the Yaḥya al-Dhahri mentioned above), under the title \"Sefer ha-Musar.\" The philosophical writers include: Saadia b. Jabeẓ and Saadia b. Mas\'ud, both at the beginning of the fourteenth century; Ibn al-Ḥawas, the author of a treatise in the form of a dialogue written in rimed prose, and termed by its author the \"Flower of Yemen\"; Ḥasan al-Dhamari; and Joseph ha-Levi b. Jefes, who wrote the philosophical treatises \"Ner Yisrael\" (1420) and \"Kitab al-Masaḥah.\"[27] Emigration of communities to Israel There were two major centers of population for Jews in southern Arabia besides the Jews of Northern Yemen, one in Aden and the other in Hadramaut. The Jews of Aden lived in and around the city, and flourished during the British protectorate. The Jews of Hadramaut lived a much more isolated life, and the community was not known to the outside world until the early 1900s. In the early 20th century they had numbered about 50,000; they currently number only a few hundred individuals and reside largely in Sa\'dah and Raydah. First wave of emigration: 1881 to 191 Emigration from Yemen to Palestine 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 Israel they would be a part in what they believed could precipitate the anticipated messianic era. From 1881 to 1882 a few hundred Jews left Sanaa and several nearby settlements. This wave was followed by other Jews from central Yemen who continued to move into Palestine until 1914. The majority of these groups moved into Jerusalem and Jaffa. Before World War I there was another wave that began in 1906 and continued until 1914. Hundreds of Yemenite Jews made their way to Palestine and chose to settle in the agricultural settlements. It was after these movements that the World Zionist Organization sent Shmuel Yavne\'eli to Yemen to encourage Jews to emigrate to Palestine. Yavne\'eli reached Yemen at the beginning of 1911 and returned to Palestine in April 1912. Due to Yavne\'eli\'s efforts about 1,000 Jews left Yemen left central and southern Yemen with a several hundred more arriving before 1914.[33] The second wave of emigration: 1920 to 1950 In 1922, the government of Yemen, under Imam Yahya reintroduced an ancient Islamic law entitled the \"orphans decree\". The law dictated that, if a Jewish boy or girl under the age of twelve was orphaned, they were to be forcibly converted to Islam, their connection to their family and community was to be severed and they had to be handed over to a Muslim foster family. The rule was based on the law that the prophet Mohammed is \"the father of the orphans,\" and on the fact that the Jews in Yemen were considered \"under protection\" and the ruler was obligated to care for them..[34] A prominent example is Abdul Rahman al-Iryani, the President of the Yemen Arab Republic who was alleged to be of Jewish descent by Dorit Mizrahi, a writer in the Israeli ultra-Orthodox weekly Mishpaha. She claimed to be his niece due to him being her mother\'s brother. According to her recollection of events, he was born Zekharia Hadad in 1910 to a Yemenite Jewish family in Ibb. He lost his parents in a major disease epidemic at the age of eight and together with his 5-year-old sister, was forcibly converted to Islam and put under the care of separate foster families. He was raised in the powerful al-Iryani family and adopted an Islamic name. al-Iryani would later serve as minister of religious endowments under northern Yemen\'s first national government and became the only civilian to have led northern Yemen.[34].[35] However, yemenionline, an online newspaper claimed to have conducted several interviews with several members of the al-Iryani family and residents of Iryan, and allege that this claim of Jewish descent is merely a \"fantasy\" started in 1967 by Haolam Hazeh, an Israeli tabloid. It states that Zekharia Haddad is in fact, Abdul Raheem al-Haddad, Al-Iryani\'s foster brother and bodyguard who died in 1980.[36] The most part of both communities emigrated to Israel after the declaration of the state. The State of Israel in beginning of 1948 initiated Operation Magic Carpet and airlifted most of Yemen\'s Jews to Israel. In 1947, after the partition vote of the British Mandate of Palestine, Arab Muslim rioters, assisted by the local police force, engaged in a bloody pogrom in Aden that killed 82 Jews and destroyed hundreds of Jewish homes. Aden\'s Jewish community was economically paralyzed, as most of the Jewish stores and businesses were destroyed. Early in 1948, the unfounded accusation of the ritual murder of two girls led to looting.[37] This increasingly perilous situation led to the emigration of virtually the entire Yemenite Jewish community between June 1949 and September 1950 in Operation Magic Carpet. During this period, over 50,000 Jews emigrated to Israel. A smaller, continuous migration was allowed to continue into 1962, when a civil war put an abrupt halt to any further Jewish exodus. According to an official statement by Alaska Airlines: When Alaska Airlines sent them on \"Operation Magic Carpet\" 50 years ago, Warren and Marian Metzger didn\'t realize they were embarking on an adventure of a lifetime. Warren Metzker, a DC-4 captain, and Marian Metzker, a flight attendant, were part of what turned out to be one of the greatest feats in Alaska Airlines’ 67-year history: airlifting thousands of Yemenite Jews to the newly created nation of Israel. The logistics of it all made the task daunting. Fuel was hard to come by. Flight and maintenance crews had to be positioned through the Middle East. And the desert sand wreaked havoc on engines. It took a whole lot of resourcefulness the better part of 1949 to do it. But in the end, despite being shot at and even bombed upon, the mission was accomplished – and without a single loss of life. \"One of the things that really got to me was when we were unloading a plane at Tel Aviv,\" said Marian, who assisted Israeli nurses on a number of flights. \"A little old lady came up to me and took the hem of my jacket and kissed it. She was giving me a blessing for getting them home. We were the wings of eagles.\" For both Marian and Warren, the assignment came on the heels of flying the airline’s other great adventure of the late 1940s: the Berlin Airlift. \"I had no idea what I was getting into, absolutely none,\" remembered Warren, who retired in 1979 as Alaska’s chief pilot and vice president of flight operations. \"It was pretty much seat-of-the-pants flying in those days. Navigation was by dead reckoning and eyesight. Planes were getting shot at. The airport in Tel Aviv was getting bombed all the time. We had to put extra fuel tanks in the planes so we had the range to avoid landing in Arab territory.\"[38] Present situation After the two waves of migrations, it was widely believed that all the Yemenite Jews had emigrated to Israel. Until 1976, when an American diplomat came across a small Jewish community living in a remote region of northern Yemen, it was believed the Yemenite Jewish community was extinct. As a result, the plight of Yemenite Jews went unrecognized by the outside world. It turned out some people stayed behind during Operation Magic Carpet because family members did not want to leave sick or elderly relatives behind. These Jews were forofferden from emigrating and not allowed to contact relatives abroad. They were isolated and trapped, scattered throughout the mountainous regions in northern Yemen and lacking food, clothing, medical care and religious articles. As a result, some Yemenite Jews abandoned their faith and converted to Islam. For a short time, Jewish religious organizations were allowed to travel openly within Yemen, distributing Hebrew books and materials to the Jewish community.[39][40] At present the tiny Jewish community that remains in the northern area of Yemen is tolerated and allowed to practice Judaism. However, its members are still treated as second-class citizens and cannot serve in the army or be elected to political positions. Jews are traditionally restricted to living in one section of a city or village and are often confined to a limited choice of employment, usually farming or handicrafts. However, Jews have been granted the right to own property. The Jews are scattered and a communal structure no longer exists. Yemenite Jews have little social interaction with their Muslim neighbors and are largely prevented from communicating with Jews of foreign nationalities. It is believed that there are two synagogues still functioning in Saiqaya and in Amlah. Religious life has not changed much in Jewish dietary laws, Jews are not allowed to eat meals with Muslims. Also, marriage is absolutely forofferden outside of the religion. During the past few years, about 400 Jews have immigrated to Israel, despite the official ban on emigration.[41] The persecution of Yemenite Jews has continued to occur in some parts of Yemen. For instance, in 2007, the Saudi newspaper Al-Watan reported that Jewish residents of the Sa\'dah region in northern Yemen had received letters containing explicit threats to leave the area within ten days from followers of radical Shiite cleric Hussein Badr Eddin al Houthi. One of the threatening letters said: \"They (the Jews) have taken part in actions and movements that serve global Zionism first and foremost, and are working diligently at corrupting people and making them abandon their values, their moral and religious values, and spread all kinds of abominations throughout society.\" According to the letter, this conclusion was reached \"following meticulous surveillance of the Jews living in the Al-Hid region in Sa\'dah and that Islam religion compels us to fight the corrupt and denounce them.\" The letters also warned that those who refused to leave their home within ten days would be killed and have their children taken away from them. Following complaints from the threatened Jews, a meeting of the local authorities and the district\'s sheikhs was held. The Jews demanded they be treated as equal Yemeni citizens, and at the end of the meeting a religious verdict determining the relationship between them and the Muslims was given. However, this verdict, which was also signed by Jews, did not guarantee them immunity from threats. Many Jews had also complained about harassment from the believers\' youth organization\'s members and its chief, Yahya Al-Hadir threatened them with kidnappings and also threatened to steal their money and cars. A small Jewish enclave also exists in the town of Rayda, which lies approximately 45 mile north of Sana\'a. The town hosts a yeshiva (Jewish school) funded by a New York based Chasidic organization. The Yemeni defense forces have gone to great lengths to try and convince the Jews to stay in their towns. These attempts, however, failed and the authorities were forced to provide financial aid for the Jews so they would be able to rent accommodation in safer areas.[42] The Yemeni State Department reported that in mid-2000 \"the Government suspended its policy of allowing Yemeni-origin Israeli passport holders to travel to Yemen on laissez-passer documents. However, Yemeni, Israeli, and other Jews can travel freely to and within Yemen on non-Israeli passports.[43] In January 2001, the ruling General People\'s Party placed a Yemeni Jewish citizen on the slate for parliamentary elections for the first time. The candidate, Ibrahim Ezer, was reportedly recommended by President Ali Abdallah Salah as a gesture to the incoming Bush administration in a offer to receive economic aid for Yemen. The General Election Committee, subsequently rejected Ezer\'s application on grounds that a candidate must be the child of two Muslim parents. Political analysts speculated that the true reason was a desire not to establish a precedent of allowing a Jew to run for office. ********** Province comprising the southwestern part of Arabia. Various traditions trace the earliest settlement of Jews in this region back to the time of Solomon, and the Sanaite Jews have a legend to the effect that their forefathers settled there forty-two years before the destruction of the First Temple. Under the prophet Jeremiah 75,000 Jews, including priests and Levites, are said to have gone to Yemen; and when Ezra commanded the Jews to return to Jerusalem they disobeyed, whereupon he pronounced an everlasting ban upon them. Tradition states, however, that as a punishment for this hasty action Ezra was denied burial in Palestine. As a result of this tradition, which is devoid of historicity, no Jew of Yemen gives the name of Ezra to a child, although all other Biblical appellatives are found there. First Settlements. The actual immigration of Jews into Yemen appears to have taken place about the beginning of the second century C.E., although the province is mentioned neither by Josephus nor by the Mishnah or Talmud. According to Winckler, the Jews of Yemen enjoyed prosperity until the sixth century C.E., and the fourth sovereign before Dhu Nuwas was a convert to Judaism. The kingdoms of Sheba, Raidan, Ḥaḍramaut, and Yamanat (Yemen) were united under the hegemony of the Yemenite kings, who were as follows: (see image) Until recently Dhu Nuwas was regarded as the first king who was zealous for Judaism, but a chronicle of saints in the British Museum gives the nameof the martyr Arḳir, who was condemned to death by Shuraḥbil Yakkuf at the instigation of his counselors, the rabbis. Although all these legends are extremely biased and are chiefly devoted to the portrayal of the persecution of Christians by the Jews, it is evident that Judaism had in the fourth century taken a firm hold upon the royal house. In this legend, as in others, the city of Najran is important. Two Jewish youths are said to have been killed there, whereupon Dhu Nuwas conquered the city and executed the king after offering him his choice between Judaism and death. The effect of these traditions was a bitter oppression of the Jews, first by the Christians and later by the Arabs.Yemen and Maimonides. The average Jewish population of Yemen for the first five centuries C.E. is said to have been about 3,000. The Jews were scattered throughout the country, but carried on an extensive commerce and thus succeeded in getting possession of many Jewish books. When Saladin became sultan in the last quarter of the twelfth century and the Shiites revolted against him, the trials of the Yemenite Jews began. There were few scholars among them at that time, and a false prophet arose, proclaiming the amalgamation of Judaism and Mohammedanism, and pretending to be able to prove the truth of his teachings from the Bible. In this hour of need the greatest Jewish scholar of Yemen, Jacob ben Nathanael al-Fayyumi, wrote for counsel to Maimonides, who replied in a consolatory epistle entitled \"Iggeret Teman.\" This letter made such an impression on the Jews of Yemen that, according to Saphir, they included the name of Maimonides in the Ḳaddish prayer. The false prophet was condemned to death and died in his illusion. Although Benjamin of Tudela did not personally visit Yemen, he gives certain data concerning the Yemenite Jews. Their capital was Teima and they called themselves Rechabites, while at their head stood the nasi Ḥanan. They were in constant strife with their Ismaelitic neighbors, from whom they won many victories and took much booty. At the beginning of the nineteenth century the condition of the Jews of Yemen was miserable. They were under the jurisdiction of the Imam, and were forofferden to wear new or good clothes, nor might they ride an ass or a mule, being compelled tó make the longest journeys on foot when occasion required it. They were prohibited, moreover, from engaging in money transactions, and were all mechanics, being employed chiefly as carpenters, masons, and smiths. At the beginning of the nineteenth century they are said to have numbered 30,000, and to have lived principally in Aden (200), Sana (10,000), Sada (1,000), Dhamar (1,000), and the desert of Beda (2,000). In recent times there have been no Jews in the Tahama (the low coast-land) nor in Hodeida, but they now reside in the interior of the plateau. Settlements of considerable size are found in the vicinity of Sana, and are divided between Manakhah, with 3,000 Jews, and Sana, which has a separate quarter containing about 8,000. The Jews have also special sections of the city in Kaukaban, Weilan, and Dhamar. Special mention should likewise be made of the Jewish village of Al-Gharaba, two kilometers from Reda\'. The chief industry of the Jews of Yemen is the making of pottery, which is found in all their settlements and which has rendered them famous throughout the East. They engage very little in commerce. An important personage among the Yemenite Jews in the last quarter of the nineteenth century was Aaron Chehip, known as the \"Coffee King.\" He came to a violent end, however, being murderously assaulted and robbed by the natives. Literature. According to the most recent investigations, there is no longer any doubt that the Jews of Yemen, whatever the date of their settlement, brought with them the Bible and a large part of the traditional Haggadah, which also had an influence on the Koran. The Talmud, or at least a part of it, was likewise known in Yemen, and the fact that it was less widely distributed there than in Europe was due solely to the poverty of the people, which made it impossible to buy more copies. The Jews of Yemen must have been in close touch with Babylonia, since they reckoned time according to the Seleucidan era, and this chronology is found on tombstones as early as the ninth century. All the Hebrew manuscripts of Yemen, moreover, show the superlinear, or Babylonian, system of punctuation. It is clear from the \"Iggeret Teman\" that though the Yemenite Jews were not Talmudists, they acted according to the decisions of Rab Ashi in traditional law, at least after they had come under the influence of Maimonides. The \"Yad,\" which they called \"Ḥibbur,\" and the Shulḥan \'Aruk of Joseph Caro were regarded by them as the highest authorities in Jewish law. Writers. The oldest Yemenite manuscripts are those of the Bible, which the Yemenite Jews call \"Taj\" (= \"crown\"). They date from the ninth century, and each of them has a short Masoretic introduction, while many contain Arabic commentaries. The Masorah was highly valued by the Jews of Yemen, and a special compilation, made by Yaḥya Saliḥ, was called by Ginsburg the \"Masorah of Teman.\" They were acquainted with Saadia, Rashi, Ḳimḥi, Naḥmanides, and Isaac Arama, besides producing a number of exegetes from among themselves. In the fourteenth century Nathanael b. Isaiah wrote an Arabic commentary on the Bible, full of haggadot and almost wholly destitute of any real Biblical hermeneutics, while in the second half of the fifteenth century Saadia b. David al-\'Adani was the author of a commentary on Leviticus, Numbers, and Deuteronomy, and Abraham b. Solomon wrote on the Prophets (British Museum). Of the Talmud the following treatises are now known to exist in manuscript: Beẓah, Pesaḥim, Mo\'ed Ḳaṭan, Megillah, and Zebaḥim. The Yemenite Abner b. Ker ha-Shoshani wrote a double commentary in Hebrew on the \"\'En Ya\'aḳob\" of Jacob Ḥabib, and between 1478 and 1483 Saadia b. David al-\'Adani composed a gloss on the \"Yad\" of Maimonides. Among the midrashim compiled in Yemen mention should be made of the \"Midrash ha-Gadol\" of David bar Amram al-\'Adani (vol. i., ed. Schechter, 1902). Between 1413 and 1430 the physician Yaḥya Zechariah b. Solomon wrote a compilationentitled \"Midrash ha-Ḥefeẓ,\" which included the Pentateuch, Lamentations, Esther, and the hafṭarot, while between 1484 and 1493 David al-Lawani composed his \"Midrash al-Wajiz al-Mughni.\" In the thirteenth and fourteenth centuries supercommentaries on the \"Yad\" were written by Saliḥ Musa al-Ḥadhari, Isaac b. Abraham, and David b. Solomon. The Cabala was and is very popular among the Yemenite Jews, who are familiar with the Zohar and with the work of all the European cabalists. One of them, Solomon b. Dawid ha-Kohen, has written a cabalistic treatise in thirteen chapters, entitled \"Leḥem Shelomoh.\" Among the Yemenite poets who wrote Hebrew and Arabic hymns modeled after the Spanish school, mention may be made of Yaḥya al-Dhahri and the members of the Al-Shabbezi family. A single non-religious work, inspired by Ḥariri, was written in 1573 by Zechariah b. Saadia (identical with the Yaḥya al-Dhahri mentioned above), under the title \"Sefer ha-Musar.\" The philosophical writers include: Saadia b. Jabeẓ and Saadia b. Mas\'ud, both at the beginning of the fourteenth century; Ibn al-Ḥawas, the author of a treatise in the form of a dialogue written in rimed prose, and termed by its author the \"Flower of Yemen\"; Ḥasan al-Dhamari; and Joseph ha-Levi b. Jefes, who wrote the philosophical treatises \"Ner Yisrael\" (1420) and \"Kitab al-Masaḥah.\" Manuscripts of the Yemen Siddur are in the British Museum. The prayers agree in part with the Sephardic and in part with the Ashkenazic liturgy, and their language is partly Hebrew and partly Aramaic and Arabic, while the daily so-called \"Ma\'amadot\" prayers are written in Aramaic. The Yemenite Siddur appeared in Jerusalem 1892 (2d ed. 1898), and in Vienna 1896.