140 · Bat-Zion Eraqi Klorman
- For the commandment to observe the Sabbath, see Quran, 4:154, 16:124;
the punishment for those who desecrate the Sabbath, Quran, 2:65, 7:163–66.
- Ḥabshush, Mas ̔ot Ḥabshush, 100–101; encouraging and helping a Jew in
Ḥaydan at the beginning of the twentieth century to keep the Sabbath, Madar
Halevi, “Yeḥasim”; and see Muslims respecting the Jews’ Sabbath in Ezra Qe-
hati, Yaqirai be-Teman, 53; in Khawlan district, Gamli ̓eli, Ḥevyon Teman, 73.
- Reuben Shar ̔abi, Yeḥi Re ̓uben, 43–44.
- Ḥabshush, Mas ̔ot Habshush, 100; Ezra Qehati, Yaqirai be-Teman, 53.
- See Garama, Yehudei al-Agbari, 19, regarding the Zaydi tribesmen of al-
Agbari; Efrayim Ya ̔aqob, ed., Temana (Nahariya: Hadrei Teman, 1995), 116–19,
regarding Hugariyya south to Ta ̔izz; Madar Halevi, “Yeḥasim.”
- Yosef Asta, Hayyei Yosef (Tel-Aviv: Afiqim, 1987), 37.
- Sigmund Freud, “The ‘Uncanny,’“ in The Standard Edition of the Complete
Psychological Works of Sigmund Freud (London: Hogarth Press, 1955), 17:219–56.
- Magic and mysticism do not have defined and distinguishing borders. As
to magic and sorcery, I generally related to magic as a practice that intends to
achieve profits and to sorcery as a practice that is directed toward causing harm.
For definitions of magic, see Moshe Idel, “Yahadut, Mistica Yehudit u-Magia,”
Jewish Studies 36 (1996): 25; Avriel Bar-Levav, “Magia be-Sifrut ha-Musar,” Tarb-
itz 72, no. 3 (2003): 394–95.
- Abraham Tabib, Shavei Teman (Tel-Aviv: Omanut, 1932), 26.
- See Bat-Zion Eraqi Klorman, The Jews of Yemen in the Nineteenth Century:
A Portrait of a Messianic Community (Leiden: E. J. Brill, 1993), 117–18, 155–58;
Bat-Zion Eraqi Klorman, Meshiḥiyut u-Meshiḥim: Yehudei Temen ba-Mea ha-Yod
Tet (Tel-Aviv: Hakibutz Hameuhad, 1995), 84–85, 108–10.
- In Tunisia, see Shlomo Deshen, “Yehudei Tunisia: Tzarfatiyut, Arviyut,
Yahadut,” Zemanim 82 (2003): 8.
- See, for example, Tabib, Shavei Teman; Madar Halevi, “Yeḥasim”; Ya ̔aqov
Sappir, Sefer Masa ̔ Teman, annotated by Avraham Ya ̔ari (Jerusalem: ha-Aḥim
Levin Epstein, 1951), 192–93; Efraim Ya ̔aqov, ed., Mavo le- ̓Eretz al-Ḥugariyya
by Mori Yosef Rada (Nahariya: Ḥadrei Teman, 1995), 101; Zihra Garama, Yehudei
al-Agbari, 19–20; Reuben Shar ̔abi, Yeḥi Re ̓uben, 32–33. For Imam Yaḥya calling
on the Jewish community of San ̔a ̓ to conduct a special prayer for rain in 1946,
see AZM S6 3802.
- For example, Sappir, Sefer Masa ̔ Teman, 192–93; Tabib, Shavei Teman, 26;
Madar Halevi, “Yeḥasim”; Ya ̔aqov, Mavo le- ̓Eretz al-Ḥugariyya, 101; Garama,
Yehudei al-Agbari, 19–20; Reuben Shar ̔abi, Yeḥi Re ̓uben, 32–33; Benei Moshe,
Ba-Mesila Na ̔ale, 35–36; S. D. Goitein, From the Land of Sheba: Tales of the Jews of
Yemen (New York: Schocken 1947), 87; for Imam Yaḥya who asked the Jewish
community of San ̔a ̓, in 1946, to perform a special public prayer and plead for
rain, see Central Zionist Archives (CZA), S6 3802; for the cemetery as “commu-
nication center” serving to transmit requests for rain and other pleas, see Avriel
Bar-Levav, “The Other Place: The Cemetery in Jewish Culture,” Pe ̔amim 98–99
(2004): 14–17 (Hebrew).