SABBATH AND FESTIVALS

Tashlikha ceremony held near a sea or a running stream on the first day of Rosh Ha-Shannahthe name deriving from You wilt cast tashlikh all their sins into the depths of the sea (Micah 7:19). Photo:. Photo:") Tashlikh—a ceremony held near a sea or a running stream on the first day of Rosh Ha-Shannah—the name deriving from "You wilt cast (tashlikh) all their sins into the depths of the sea" (Micah 7:19). Photo: Ya'acov Sa'ar, Israel Government Press Office.   THE JEWISH HOLY DAYS AND FESTIVALS FALL INTO TWO CATEGORIES: THOSE COMMANDED BY THE PENTATEUCH, SUCH AS SABBATH, ROSH HA-SHANAH, DAY OF ATONEMENT (YOM KIPPUR), AND THE PILGRIM FESTIVALS (PASSOVER, SHAVUOT, AND SUKKOT), AND THOSE ADDED LATER, SUCH AS PURIM (1ST–2ND CENTURY C.E.) AND ḤANUKKAH (2ND CENTURY). ALL THESE ARE OBSERVED IN VARIOUS WAYS BY JEWS AROUND THE WORLD.   \<!   \> \!the alakahfirst haircut for a three-year-old boy on the lag ba-omer festival at meron near zefat. "" hanan isachar. The "ḥalakah"—first haircut for a three-year-old boy on the Lag Ba-Omer festival at Meron near Zefat. Photo: Hanan Isachar.   Bonfire on the Lag Ba-Omer festival in Jerusalem. Photo: Moshe Milner, Israel Government Press Office. Bonfire on the Lag Ba-Omer festival in Jerusalem. Photo: Moshe Milner, Israel Government Press Office.     The North African Purim custom of cutting off a girls curl and throwing it into a well, so the girl will become as pretty as Queen Esther. Photo: Z. Radovan, Jerusalem. The North African Purim custom of cutting off a girl's curl and throwing it into a well, so the girl will become as pretty as Queen Esther. Photo: Z. Radovan, Jerusalem.     A Yemenite Jew blowing a shofar at the Western Wall. Photo: Werner Braun, Jerusalem. A Yemenite Jew blowing a shofar at the Western Wall. Photo: Werner Braun, Jerusalem.     Priestly blessing during the Sukkot festival. In the days when the Temple stood in Jerusalem, it was a pilgrimage site, where people used to come to receive the blessings of the priests (kohanim). Today the ceremony is held at the Western Wall.. Today the ceremony is held at the Western Wall.") Priestly blessing during the Sukkot festival. In the days when the Temple stood in Jerusalem, it was a pilgrimage site, where people used to come to receive the blessings of the priests (kohanim). Today the ceremony is held at the Western Wall. The men with the white prayer shawls, tallitot, are the kohanim blessing the assembled. Photo: Z. Radovan, Jerusalem.   A man sits on a mattress and reads from a prayer book late in the evening on Tishah Be-Av, which marks the destruction of the Temple, 2000. ReutersCorbis. A man sits on a mattress and reads from a prayer book late in the evening on Tishah Be-Av, which marks the destruction of the Temple, 2000. © Reuters/Corbis.     A young girl pours water into Miriams cup as her mother and another woman look on during a womens seder in New York City, 2001. A young girl pours water into Miriam's cup as her mother and another woman look on during a women's seder in New York City, 2001. Traditional seders place a cup of wine on the table for the prophet Elijah, but women's seders also add a cup of water in honor of Miriam, who was associated with a well of water that miraculously followed the Jews as they wandered in the desert. AP Images.     A clown in a dreidel costume entertains children at a anukkah party at the Jewish Museum in New York City, 2005. Richard LevineAlamy. A clown in a dreidel costume entertains children at a Ḥanukkah party at the Jewish Museum in New York City, 2005. © Richard Levine/Alamy.     Moroccan Jewish women in traditional dress bless the Sabbath candles, Jerusalem. Photo: Z. Radovan, Jerusalem. Moroccan Jewish women in traditional dress bless the Sabbath candles, Jerusalem. Photo: Z. Radovan, Jerusalem.   Lighting the Hanukkah candles in a Jerusalem synagogue. Photo: Z. Radovan, Jerusalem. Lighting the Hanukkah candles in a Jerusalem synagogue. Photo: Z. Radovan, Jerusalem.   Half Title Page ENCYCLOPAEDIA JUDAICA Title Page ENCYCLOPAEDIA JUDAICA SECOND EDITION VOLUME 18 SAN–SOL FRED SKOLNIK, Editor in Chief MICHAEL BERENBAUM, Executive Editor Copyright Page copyright page ENCYCLOPAEDIA JUDAICA, Second Edition Fred Skolnik, Editor in Chief Michael Berenbaum, Executive Editor Shlomo S. (Yosh) Gafni, Editorial Project Manager Rachel Gilon, Editorial Project Planning and Control Gale, an imprint of Cengage Learning Gordon Macomber, President Frank Menchaca, Senior Vice President and Publisher Jay Flynn, Publisher Hélène Potter, Publishing Director Keter Publishing House Yiphtach Dekel, Chief Executive Officer Peter Tomkins, Executive Project Director Complete staff listings appear in Volume 1 ©2007 Keter Publishing House Ltd. Gale, is a part of The Cengage Learning Inc. Cengage, Burst Logo and Macmillan Reference USA are trademarks and Gale is a registered trademark used herein under license. For more information, contact Macmillan Reference USA An imprint of Gale 27500 Drake Rd. Farmington Hills, MI 48331-3535 Or you can visit our internet site at http://www.gale.com ALL RIGHTS RESERVED No part of this work covered by the copyright hereon may be reproduced or used in any form or by any means – graphic, electronic, or mechanical, including photocopying, recording, taping, web distribution, or information storage retrieval systems – without the written permission of the publisher. For permission to use material from this product, submit your request via Web at http://www.gale-edit.com/permissions, or you may download our Permissions Request form and submit your request by fax or mail to: Permissions Department <address> Gale, an imprint of Cengage Learning 27500 Drake Road Farmington Hills, MI 48331-3535 </address> Permissions Hotline: [phone] or 800-877-4253 ext. 8006 Fax: [phone] or 800-762-4058 Since this page cannot legibly accommodate all copyright notices, the acknowledgments constitute an extension of the copyright notice. While every effort has been made to ensure the reliability of the information presented in this publication, Gale, an imprint of Cengage Learning does not guarantee the accuracy of the data contained herein. Gale, an imprint of Cengage Learning accepts no payment for listing; and inclusion in the publication of any organization, agency, institution, publication, service, or individual does not imply endorsement of the editors or publisher. Errors brought to the attention of the publisher and verified to the satisfaction of the publisher will be corrected in future editions. LIBRARY OF CONGRESS CATALOGING-IN-PUBLICATION DATA Encyclopaedia Judaica / Fred Skolnik, editor-in-chief; Michael Berenbaum, executive editor. — 2nd ed. v. cm. Includes bibliographical references and index. Contents: v.1. Aa-Alp. ISBN 0-02-865928-7 (set hardcover : alk. paper) — ISBN 0-02-865929-5 (vol. 1 hardcover : alk. paper) — ISBN 0-02-865930-9 (vol. 2 hardcover : alk. paper) — ISBN 0-02-865931-7 (vol. 3 hardcover : alk. paper) — ISBN 0-02-865932-5 (vol. 4 hardcover : alk. paper) — ISBN 0-02-865933-3 (vol. 5 hardcover : alk. paper) — ISBN 0-02-865934-1 (vol. 6 hardcover : alk. paper) — ISBN 0-02-865935-X (vol. 7 hardcover : alk. paper) — ISBN 0-02-865936-8 (vol. 8 hardcover : alk. paper) — ISBN 0-02-865937-6 (vol. 9 hardcover : alk. paper) — ISBN 0-02-865938-4 (vol. 10 hardcover : alk. paper) — ISBN 0-02-865939-2 (vol. 11 hardcover : alk. paper) — ISBN 0-02-865940-6 (vol. 12 hardcover : alk. paper) — ISBN 0-02-865941-4 (vol. 13 hardcover : alk. paper) — ISBN 0-02-865942-2 (vol. 14 hardcover : alk. paper) — ISBN 0-02-865943-0 (vol. 15: alk. paper) — ISBN 0-02-865944-9 (vol. 16: alk. paper) — ISBN 0-02-865945-7 (vol. 17: alk. paper) — ISBN 0-02-865946-5 (vol. 18: alk. paper) — ISBN 0-02-865947-3 (vol. 19: alk. paper) — ISBN 0-02-865948-1 (vol. 20: alk. paper) — ISBN 0-02-865949-X (vol. 21: alk. paper) — ISBN 0-02-865950-3 (vol. 22: alk. paper) 1\. Jews — Encyclopedias. I. Skolnik, Fred. II. Berenbaum, Michael, 1945- DS102.8.E496 2007 909′.04924 — dc22      2006020426 ISBN-13: 978-0-02-865928-2 (set) 978-0-02-865929-9 (vol. 1) 978-0-02-865930-5 (vol. 2) 978-0-02-865931-2 (vol. 3) 978-0-02-865932-9 (vol. 4) 978-0-02-865933-6 (vol. 5) 978-0-02-865934-3 (vol. 6) 978-0-02-865935-0 (vol. 7) 978-0-02-865936-7 (vol. 8) 978-0-02-865937-4 (vol. 9) 978-0-02-865938-1 (vol. 10) 978-0-02-865939-8 (vol. 11) 978-0-02-865940-4 (vol. 12) 978-0-02-865941-1 (vol. 13) 978-0-02-865942-8 (vol. 14) 978-0-02-865943-5 (vol. 15) 978-0-02-865944-2 (vol. 16) 978-0-02-865945-9 (vol. 17) 978-0-02-865946-6 (vol. 18) 978-0-02-865947-3 (vol. 19) 978-0-02-865948-0 (vol. 20) 978-0-02-865949-7 (vol. 21) 978-0-02-865950-3 (vol. 22) This title is also available as an e-book ISBN-10: 0-02-866097-8 ISBN-13: 978-0-02-866097-4 Contact your Gale, an imprint of Cengage Learning representative for ordering information. Printed in the United States of America 10 9 8 7 6 5 4 3 2 1 TABLE OF CONTENTS Entries SAN–SOL 5 • Abbreviations GENERAL ABBREVIATIONS 785 ABBREVIATIONS USED IN RABBINICAL LITERATURE 786 BIBLIOGRAPHICAL ABBREVIATIONS 792 • Transliteration Rules 805 Glossary 808 SANʿA SANʿA (Ar. Ṣanʿā), capital of yemen with 1.85 million inhabitants (2005 estimate), 100 km from the coast of the Red Sea, on a plateau on the western slope of Jabal (Mount) Nuqūm, at an elevation of 2,200 meters above sea level. Once a small town of not more than 50,000 souls, its speedy development took place after the republican revolution of 1962. For many centuries it has been the chief economic, political, and religious center of the Yemen Highlands. It is one of the oldest continuously inhabited cities, known since the pre-Islamic Sabaean Kingdom. Most of the remains of that period have been destroyed through reuse of building material. The principal Sabaean monument in Sanʿa was the Ghumdn Palace, probably situated north of al-Jāmi' al-Kabīr (the Grand Mosque), the earliest reference to which is at the beginning of the third century C.E. This palace, according to al-Ḥamdānī 20 stories high, was destroyed under the caliph 'Uthmān (644–56 C.E.).Sanʿā has a very distinct architecture and is considered one of the world's most beautiful cities. Hence, it is high on inter-national organizations preservation list. The tradition of the Jews of Yemen refers to Sanʿa as Resh Galūt, namely one of the first places in Yemen in which they settled when they left Jerusalem 40 years before the destruction of the First Temple (586 B.C.E.), responding to jeremiah 's prophecies about destruction. According to that tradition, the Jews first settled in Barāsh, at that time a fortified town at the top of Jabal Nuqūm, about another 550 meters above the city. eduard glaser , who visited the place in 1882, found there Jewish inscriptions dated to 589 C.E. Rabbi Joseph Qāfih visited the place in 1937 and found a few vestiges of a synagogue and two ritual baths. Later on the Jews went down the mount to Qaṣr (the Citadel of) Sanʿa, the most ancient and the higher part of the city, adjacent to the quarter of al-qaʾī', after which many Jewish families are called al-qaʾī'ī, to give evidence that indeed Jews lived for some time in the Qaṣr, which was known as Qaṣr Sām ibn Nuḥ, according to a Jewish-Muslim tradition that it was built by that biblical figure (i.e., Shem). Al-Rāz, a Yemenite Muslim chronographer, writes that in 991 there were 1040 houses in Sanʿa, 35 of them occupied by Jews.   We have some more solid information regarding the next move of the Sanāni Jews from Barāsh and the Qaṣr to their first neighborhood in the city between the walls, in the eastern quarter today known as al-Fulayī. All sources attest that Jews were forcefully expelled from the heights of Jabal Nuqūm as part of anti-Jewish discriminatory and humiliating regulations. This did not take place immediately after the Muslim occupation of Yemen in 629, but many years later, probably under the rule of the Egyptian ayyubids (1173–1254). Al-Fulayī was located at the eastern end of the city, not far from the Sā'ilah, the wādī dividing the city from north to south. The Jews first built their new houses south of the gate leading to the close town of Shu'ūb, near the Wādī al-Marbakī. Rabbi Joseph Qāfiḥ informs us that, while he was visiting a Muslim scholar in al-Fulayī in the early 1940s, the latter showed him that his house was originally a Jewish one, as attested by the roof of the living room built to be removed for the Feast of Tabernacles. The Jewish origin of many houses in the city and their typical structure was determined as well by the German anthropologist Carl Rathjens, who visited Yemen in the 1920s and the 1930s. It is not known how long the Jews lived in this place, but it seems that for a certain period they still kept their synagogue in the Qaṣr, as attested by remains of a Bible on which it was noted that it belonged to the Hanīsat al-yahūd fi Hārat al-Qaṣr (the synagogue of the Jews in the neighborhood of al-Qaṣr) and dated to some years after the Jews were expelled from there by the Ayyubids. For unknown reasons, and in an unknown year, the Jews had again to abandon their houses in the quarter of al-Fulayī and to move westward and build new houses on both sides of the Sā'ilah. There they suffered from the occasionally drastic floods of the Sā'ilah. From different documents one may deduce that this happened between 1615 and 1662, but from a note in a manuscript (see below) we can determine that it happened already in 1457. The spiritual center of the Jewish Sanani community was the central synagogue, kanīsat al-'ulamā' or Midrash ha-Ḥakhamim (the Academy of the Scholars), which moved with the Jews from one place to another. It functioned as a Supreme Court of Appeal not only in regard to Jewish courts throughout Yemen, but in regard to the central Jewish court in Sanʿa itself. From a note in a manuscript in the library of Leiden we learn that the old synagogue of Sanʿa was destroyed in 1457 under the rule of Aḥmad 'Amir, the founder of the Dāhirī dynasty, and that the one located in the Sā'ilah was destroyed in 1679. This synagogue was later restored as a mosque – Masjid al-Jalā' (the Mosque of the Expulsion). The destruction of the latter synagogue was part of the big tragic event of Galut Mawza' in which almost all the Jews of Yemen were expelled from their neighborhoods in cities, towns, and villages to the ancient small town in the west of Yemen, not far from the port town of mokha . That was a result of the Jewish messianic movement in 1667, when some Jews in Yemen, headed by a Slaymān Jamāl, a Jewish Sanani scholar, followed the messianic Shabbatean movement and tried to seize control of Sanʿa from the Muslim governor in the Qasr. The Jews were aggressively punished and, after a legal-religious debate between Muslim scholars of Yemen, Imām al-Mutawakkil Ismā'īl (1644–1676) accepted the conclusion that the Jews had lost their right to live as dhimmis (a protected community) under the Zaydi imamate and ordered his heir al-Mahdī Ahmad ibn al-Hasan (1676–1681) to expel all the Jews. When the expulsion edict was canceled in 1681, the Jews of Sanʿa, like Jews in other localities throughout Yemen, were not allowed to return to their neighborhoods and houses within the walls and had to build for themselves meager new houses outside the city, close to the Muslim garden neighborhood of Bīr al-'Azab. This new Jewish neighborhood was called Qā' al-Yahūd (the valley of the Jews), which for almost 140 years was completely exposed to assaults of the tribal warriors. Only in 1818 was Qā' al-Yahūd annexed to the city by a protecting wall. The houses in Qā' al-Yahūd were small and poor, not more than two stories high in accordance with the humiliating anti-Jewish regulations, and the streets very narrow and unpleasant. During the years of chaos in the 19th century, most of the houses were abandoned by the Jews, who moved to the periphery. But following the Turkish occupation in 1872 the Jewish neighborhood was populated and, in 1876, a new neighborhood, al-Qaryah al-Jadīda, was built south of the old one. During the 1930s and the 1940s, under the rule of Imām Yahyā (1904–1948), Qā 'al-Yahūd became very crowded, with at least 10,000 people, by the influx of Jews who left their places in towns and villages on their way to the Land of Israel or to make a better living. But the aliyah in the years 1949–1951 completely emptied the city of its Jews. Today nothing is left in Sanʿa to recall its Jewish history. -BIBLIOGRAPHY: Y. Qāfiḥ in: Maḥnayim, 119 (1958), 36–45; C. Rathjens, Jewish Domestic Architecture in San'ā (1957); R.B Sergeant and R. Lewcock, San'ā – An Arabian Islamic City (1983); Y. Tobi, Iyyunim bi-Megillat Teman (1986), 56–78. (Yosef Tobi (2nd ed.)