Dating a bukharian guy

08 Nov

Bar Bīsěnā’s journey may also have been undertaken in connection with the silk trade.

While he was in Marv he refused to drink alcoholic beverages, doubting their ritual cleanliness.

Wolff (1795-1862), who seems to have undertaken a kind of census of Jews “in Toorke­staun,” stated their number to be “13,600 souls” (p. The first census of the Russian empire (1897) counted 11,463 adherents of Judaism in Central Asian territory under Russian sovereignty (Troĭnitskiĭ, p. It can be estimated that at least 9,500-10,000 of them were Central Asian Jews. In 1970, according to data from the Soviet census (, pp.

Data from various independent sources suggest that there were 6,000-6,500 Jews in the amirate of Bukhara, 4,000-4,500 of them in the city itself (Neymark, pp. 202, table 11; 223, table 13; 284, table 22; 295, table 24; 306, table 27; with somewhat misleading distribution among language groups), there were an estimated 40,000 Central Asian Jews in the USSR (corrected by about 15 percent for Central Asian Jewish native speakers of Russian).

This natural increase, about 40 percent in eleven years, is to be explained by normalization in the composition of the procreative age group and a general improvement in socioeconomic conditions. 85) contains an apparently reliable list of Jewish pilgrims to Jerusalem on Pentecost in the year 33 in sequence according to their native tongues (2:9-11), beginning with the group from farthest east, the “Par­thians.” The Medes and the Elamites are clearly distin­guished, though both groups also came from the Arsacid empire.

By the end of the 1960s there were also about 8,000 Central Asian Jews living in Israel (Tājer, pt. 105) and perhaps 1,000 (primarily emigrants from Palestine/Israel and their descendants) in other countries, mainly the United States and to a much lesser extent Canada, France, Venezuela, Argen­tina, and South Africa (in descending order). It is probable therefore that the pilgrims called Parthians were those who spoke the Parthian language as their native tongue, which means that they had to have been settled in a Parthian-speaking area for several generations.

The Ghaz­navid court poet Manūčehrī likened the singing of birds to utterances in Syriac and Hebrew (p. Furthermore, his report about the writings of his teacher Abuʾl-ʿAbbās Īrānšahrī, who must have been a resident of Kāṯ, suggests that the latter had there good informants on Christianity, Manicheism, and Judaism, but bad ones on Indian beliefs ( the legend of a Jewish sage who showed its residents how to work wood, to build big buildings, to tile their walls, and to build a leaden aqueduct (Vyatkin, p. Central Asian Jews undoubtedly participated in the activities of the Jewish Rādhānīya (Rāhdānīya) traders: One of their routes crossed Central Asia (Gil, p.

307), and two documents from the Cairo Geniza contain evidence of cooperation between Khorasani, North African, and Spanish Jewish merchants in the international trade (Goitein, p. Nezáāmī ʿArūżī’s reference to a certain “Esḥāq the Jew” in connection with a lead mine in Varšād (, p.

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No matter where the author of this document and other traders came from, they may have made sabbath stops in Jewish commu­nities along the way. The absorption of part of Central Asia into the caliphate (completed ca. However, Jews are the only pre-Islamic religious group in Central Asia to have survived in that region to the present. Attribution of the role of to a Jewish merchant may reflect the func­tioning of Jews as transmitters of the “larger” culture that they knew from trade contacts to the remote, still pagan population of mountainous Mandēš. Abīvard, too, must have had Jewish inhabitants, but the only reference to them is the story of Fożayl’s conversion of a Jew from the town (see above). This legend predates the Mongol conquest of Samarkand in 614/1220, after which the section of the city where the aqueduct was situated was abandoned. 86) and the legendary role of the Jew in constructing the aqueduct at Samar­kand show that Jews were considered experts in mining and processing this metal. No other explicit data on the occupations of Central Asian Jews in the early Islamic period are available. He decided to remain there and succeeded in bringing about a religious revival. 198), living mainly in quarters bordering Maḥalla-ye Kohna and Maḥalla-ye Now (Sukhareva, 1976, pp. By the eve of the Russian conquest the Jewish community of Bukhara had developed a rather sophisticated dual structure. 41-43), and a ] synagogue in Samarkand after the Russian conquest of the city). Among his most important reforms were replacement of the Khorasani rite with the so-called “Spanish rite” (, the main work on the cabala. It was headed by the was supposed to be formally elected by all adult male members of the Bukharan Jewish com­munity, though in fact it was the upper social stratum that determined the outcome (Amitin-Shapiro, 1931, p. After 1840 the Jewish population in several Central Asian towns, especially Marv and Samarkand, was augmented by Jews who had left Mašhad when the community there was forcibly converted to Islam in 1839 (for Marv see Abbot, p.