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Ana Sayfa -----
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Israel has maintained discreet military, intelligence and business
ties with the Kurds since the 1960s, seeing in the minority ethnic
group a buffer against shared Arab adversaries. The Kurds have
seized on recent sectarian chaos in Iraq to expand their autonomous
northern territory to include Kirkuk, which sits on vast oil
deposits that could make the independent state many dream of
economically viable. The Kurds have long held aspirations for
independence, but have said seeking nationhood is not realistic at
the current time. The international community, including neighboring
Turkey as well as the US and other western countries, are opposed to
the breakup of Iraq.
After all, besides the affinity between the two nations, they have
common interests in the continued existence of each other.
Relations between Israel and the Kurds have been complex. To unravel
them, it is necessary to differentiate between several aspects: people
to people versus official relations; relations between the Kurds of Iraq
and those of Turkey; and between secret and open relations.
A comparison between Jews and Kurds shows many similarities. Both are
relatively small nations (15 million Jews and 30 million Kurds),
traumatized by persecutions and wars. Both have been leading life and
death struggles to preserve their unique identity, and both have been
delegitimized and denied the right to a state of their own. In addition,
both are ethnically different from neighboring Arabs, Persians, and
Turks, who represent the majority in the Middle East. Interestingly,
recent research has shown that genetic connections between Jews and
Kurds are more pronounced than those between Jews and Arabs.[4] This
echoes the famous legend about the origins of the Kurds. In this
telling, King Solomon, who ruled over the supernatural world, called his
angelic servants and ordered them to fly to Europe and bring him five
hundred beautiful women. When his servants returned, they learned that
the king had passed away, but they retained the women for themselves,
who
then gave the birth to the Kurdish nation. Whatever
the case, similarities have brought about certain affinities between the
two peoples.
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www.youtube.com/watch?v=wRidqRX8MgI1
juli 2010 - 1 min -
Geüpload door hemiitz
خذ ستين ثانية من وقتك،،،،. أنشر واكسب الحسنات. سبحان الله والحمد
لله و لااله إلا الله محمد رسول الله. اللهم صل وسلم وبارك علي
نبينا وحبيبنا محمد ...
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By DENNIS WASKO
Kurdish Jews have a long history filled with ups and downs, Chef
Dennis Wasko retells their story as well as explores their
unique cuisine.
Next >>>
Jews remained a populous group in Kurdistan until the middle of the
present century and the creation of the state of Israel. At home and in
the synagogues, Kurdish Jews speak a form of ancient Aramaic ... and in
commerce and the larger society they speak Kurdish.
Many aspects of Kurdish and Jewish life
and culture have become so intertwined that some of the most popular
folk stories accounting for Kurdish ethnic origins connect them with the
Jews. Some maintain that the Kurds sprang from one of the lost tribes of
Israel, while others assert that the Kurds emerged through an episode
involving King Solomon and the genies under his command (see
Folklore & Folk Tales).
Hajj Khalil is the
last Muslim with Jewish roots in the Iraqi Kurdish
village of Akre. One of his dearest wishes is to
travel to Israel to apologise to his cousins for
failing in his duties as a host when they visited
him five years ago.
next >>>
The Jewish Roots of
Kurdistan
The history of Judaism in Kurdistan is
ancient. The Talmud holds that Jewish deportees were settled in
Kurdistan 2800 years ago by the Assyrian king Shalmaneser. As
indicated in the Talmud, the Jews were given permission by the
rabbinic authorities to allow conversion from the local population.
They were exceptionally successful in their endeavor. The
illustrious Kurdish royal house of Adiabene, with Arbil as its
capital, was converted to Judaism in the course of the 1st century
BCE, along with, it appears, a large number of Kurdish citizens in
the kingdom (see Irbil/Arbil in Encyclopaedia Judaica).
Next
>>>>
Judaism in Kurdistan
The history of Judaism in Kurdistan is ancient. The Talmud holds
that Jewish deportees were settled in Kurdistan 2800 years ago by
the Assyrian king Shalmaneser Ill (r. 858-824 BC). As indicated in
the Talmud, the Jews eventually were given permission by the
rabbinic authorities to convert local Kurds. They were exceptionally
successful in their endeavor.
Next
>>>
JUDAISM
The history
of Judaism in Kurdistan is ancient. The Talmud holds that
Jewish deportees were settled in Kurdistan 2800 years ago by
the Assyrian king Shalmaneser Ill (r. 858-824 BC). As
indicated in the Talmud, the Jews eventually were given
permission by the rabbinic authorities to convert local
Kurds.
The relative freedom of Kurdish women among the Kurdish Jews
led in the 17th century to the ordination of the first woman
rabbi, Rabbi Asenath Barzani, the daughter of the
illustrious Rabbi Samuel Barzani (d. ca. 1630), who founded
many Judaic schools and seminaries in Kurdistan. For her was
coined the term tanna'ith, the feminine form for a Talmudic
scholar. Eventually, MAMA ("Lady") Asenath became the head
of the prestigious Judaic academy at Mosul (Mann 1932).
Yazdanism
Most non-Muslim Kurds follow one of several indigenous
Kurdish faiths of great antiquity and originality, each of
which is a variation on and permutation of an ancient
religion that can loosely be labeled the "Cult of Angels,"
Yazdni in Kurdish. The actual name of the religion is all
but lost to its modern followers, who retain only the names
of its surviving denominations. The name Yazdnism or Cult of
Angels is a variation of the Kurdish name of one of its
isolated branches, Yezidism, which literally means "the
Anglicans." There are some indications that Yazdnism was in
fact the name of the religion before its fragmentation. An
even older name for this creed may have been Hk (or Haq),
which is the name given by this religion to its pre-eternal,
all-encompassing deity, the Universal Spirit.
SUFI MYSTIC ORDERS
An overwhelming majority of Muslim and non-Muslim
Kurds are followers of one of many mystic Sufi orders (or
tariqa). The bonds of the Muslim Kurds, for example, to
different Sufi orders have traditionally been stronger than
to orthodox Muslim practices. Sufi rituals in Kurdistan, led
by Sufi masters, or shaykhs, contain so many clearly
non-Islamic rites and practices that an objective observer
would not consider them Islamic in the orthodox sense.
Yarsanism
The center of Yarsanism is
deep inside the Guran region at the town of Gahwara (or Gawara),
40 miles west of Kirmashan. The shrine of Baba Yadigar, in an
eponymous village 50 miles northwest of Gahwara, now serves as
one of Yarsanism's holiest sites. Two days before the festival
of the New Year, or New Ruz (see Festivals, Ceremonies, &
CaIendar), believers visit the shrine and participate in chants
that assume the form of a dialectic on the principles of
Yarsanism.
The followers of Yarsanism are now found in one large
concentration in southern Kurdistan and many secondary
concentrations outside Kurdistan proper, in the Alburz Mountains,
Azerbaijan, and Iraq.
Alevism
A majority of the Dimila Kurds of
Anatolia and some of their Kurmnji speaking neighbors are
followers of another denomination of the Cult of Angels.The
Alevis believe in Ali as the most important primary avatar
of the Universal Spirit in the Second Epoch of the universal
life), he nce their exaggerated feelings for this first
Shi'ite Muslim imam.
Despite the importance of Ali in the religion and its modern
communal appellation, Alevism remains a thoroughly
non-lslamic religion, and a part of the Cult of Angels. Like
other branches of the Cult, the fundamental theology of
Alevism sharply contradicts the letter and spirit of the
Koran in every important manner, as any independent,
nonSemitic religion might.
The followers of this religion constitute roughly 20% of all
Kurds.
The European Jewish Congress warns that some
Jewish comunities in Europe are.idque,teetering on the brink,rdque due
to national endorsement of neglect of Anti-Semitizm.
Next >>>
The Kurds
and Islam
The Jews of Kurdistan
Kulano -
Jews of Kurdistan
History of Judaism in Kurdistan
Kurds and Jews: Language and Contact
The Genetic Bonds Between Kurds and Jews
The Jews of
Kurdistan Daily Life, Customs, Arts and Crafts
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Israel and
the Kurds
Kurdish Jewry - Hebrew
Saved
by "Operation Ali Baba"
Between the Babylonian and the Kurdistan Jews
Genetic evidence links Jews to their ancient tribe
Evolution of a Genetic Disease in an Ethnic Isolate
Jews as part
of the genetic landscape of the Middle East
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Much, if not most, of this
information has been passed to me via Mizgin,
whose blog about Kurdish and current events
in the
middle east is highly recommended. Be prepared to have
your comfortable theses challenged there!
The history of
Judaism in Kurdistan is ancient. The Talmud holds
that Jewish deportees were settled in Kurdistan 2800
years ago by the Assyrian king Shalmaneser Ill (r.
858-824 BC). As indicated in the Talmud, the Jews
eventually were given permission by the rabbinic
authorities to convert local Kurds. They were
exceptionally successful in their endeavor.
[...]
Jews remained a populous group in Kurdistan until
the middle of the present century and the creation
of the state of Israel. At home and in the
synagogues, Kurdish Jews speak a form of ancient
Aramaic ... and in commerce and the larger society
they speak Kurdish. Many aspects of Kurdish
and Jewish life and culture have become so
intertwined that some of the most popular folk
stories accounting for Kurdish ethnic origins
connect them with the Jews. Some maintain that the
Kurds sprang from one of the lost tribes of Israel,
while others assert that the Kurds emerged through
an episode involving King Solomon and the genies
under his command (see Folklore & Folk
Tales).
The relative freedom of Kurdish women among the
Kurdish Jews led in the 17th century to the
ordination of the first woman rabbi, Rabbi Asenath
Bârzâni, the daughter of the illustrious Rabbi
Samuel Bârzâni (d. ca. 1630), who founded many
Judaic schools and seminaries in Kurdistan. For her
was coined the term tanna'ith, the feminine form for
a Talmudic scholar. Eventually, MAMA ("Lady")
Asenath became the head of the prestigious Judaic
academy at Mosul (Mann 1932).
Read more at Kurdistanica
Those of you into contemporary Iraqi events will
note the name "Bârzâni", an old and illustrious name in
the area even today!
The following excerpt of an article by Josh Goodman of
Yale provides more background in relation to Kurdish
Jews and also investigates the relationship between
Israel and Kurdistan today:
A Fading Generation: The Jews of
Kurdistan
By the early 1950s,
virtually the entire Jewish community of Kurdistan—a
rugged, mostly mountainous region comprising parts
of Turkey, Syria, Iraq, Iran, and the Caucasus,
where Jews had lived since antiquity—had been
completely relocated to Israel. The vast majority of
Kurdish Jews, who were primarily concentrated in
northern Iraq, left Kurdistan in the mass aliyah (immigration
to Israel) of 1950-51, which brought almost all
Iraqi Jews to Israel and signaled the end of
thousands of years of Jewish history in the lands
once known as Assyria and Babylon.
In general, the native language of the Jews of
Kurdistan was neither Arabic—like most Iraqi Jews—nor
Kurdish. Instead, the Jews (and Christians) of
Kurdistan spoke dialects of Aramaic—a Semitic
language, similar to Hebrew. Aramaic, the
language of the Talmud and parts of the Bible, was
the international language of trade and commerce in
the ancient Middle East with a status similar to
that of English in the modern world. The
Kurdish Jews spoke their own unique dialects of the
language, however, which possessed many words
borrowed from Kurdish.3
The Kurdish Jews in Israel, along
with a small number of Assyrian Christians, are
among the last remaining Aramaic speakers in the
world; many scholars believe the language will
disappear as a spoken language within a generation.
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