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Updated: 2013.10.09

Plural (indicating "members of…") of a portmanteau of , forming the name of one of the four ancient sages, (Mᵊlâkh•im Âlëph 5.11), indicative of the ultimate generation of wisdom – the generation that basked in the wisdom of Shᵊlomoh ha-Mëlëkh.

refers specifically to the 19th century C.E. restoration movement of the Tei•mân•im No•sakh , inspired by Rav ‭ ‬ (1853-1932 C.E.), to restore a -like generation – peeling off the foreign scales of Ash•kᵊnazim-imposed European (Christian) Gnosticism – Qa•bâl•âh – in order to reorient to the ultimate Generation of Knowledge – the generation of Shᵊlomoh ha-Mëlëkh ("Kafah," Ency. Jud., 10.670).

Beside , the other three names listed in Mᵊlâkh•im Âlëph 5.11, as well as their "father," also [a] are named nowhere else and [b] all exhibit a charactonym (charactonymous portmanteau):

  1. as the portmanteau of , charactonymous of a generation of knowledge;

  2. , charactonymous of and its cognate ;

  3. , charactonymous of (Mᵊlâkh•im Âlëph 5.7);

  4. and the father, , charactonymous of

These should be understood as cryptonyms esoteric to the implying (to the initiated) a knowledge surpassing that of the worldly popular and politically correct () and Yo•seiph-like ancient (economic & provision) planning geniuses ()—from the profane (viz., goy•im) population ().

Thus, the esoteric tradition of is reflected in the ancient text of Mᵊlâkh•im Âlëph, millennia before Rav Qapakh restored it in the 20th century (see "Teimanim" section in our History Museum). This ancient esoterica was later reflected in the symbology of the Talpiot Tomb (also paralleled in the Nᵊtzâr•im logo) and, much later, may have been the inspiration for imitations like the Knights Templar, Illuminati and Freemasons.

In the early 19th century, a tᵊshuv•âh movement arose among the most pristine—Ba•lad•i—sect of the Tei•mân•im as a backlash against the growing incursion of irrationalism (mysticism, magic & superstition) that had been rejected by their Tei•mân•im predecessors, as most famously espoused by their European rationalist connection 7 centuries earlier—Ramba"m (1135-1204 C.E.).

Spirituality—realizing that -- exists in a non-dimensional realm beyond our dimensional universe—has always been a legitimate and desirable staple of Tor•âh, embodied in the ancient (but not the modern imitation) Kha•sid•im; as a function of rational, logical and scientific reasoning, not the mysticism, magic, sorcery and superstitious a•vod•âh zâr•âh of the goy•im. Today, however, "Hasidim" has been corrupted to mean Qabâlists, whereas the proper meaning implies those who can relate to the non-dimensional "eternal kingdom" beyond our physical universe ("not of this world") through rational, logical and scientific reasoning—introduced to Jews and Judaism in the 1st century C.E. by Ribi Yᵊho•shua, making him the ultimate spiritual Khâ•sid. (The Nᵊtzâr•im are also Kha•sid•im—spiritual, not Qabâlist.) Today, sadly, secular, agnostic, atheist and Christian physicists and cosmologists far excel above the Qabâlist "Hasidim."

Despite the condemnations of the Tei•mân•im and Ramba"m, many of the assimilating European Jewish communities in Dark Ages Europe continued to be attracted to irrational mysticism, magic & superstition. In the late 1300s C.E.—less than a century after Ramba"m's death—a Spanish rabbi, Moses b. Shem Tov de Leon, created the Zo•har, fraudulently claiming origins in an earlier Sage. The Zo•har subsequently became the basis of a new, rebranded, reinventing of irrationalism, mysticism, magic & superstition: Qa•bâl•âh. Like other forms of assimilation in a•vod•âh zâr•âh, Zo•har and Qa•bâl•âh has subsequently grown to infect large sections of the Jewish community across the world.

Towards the end of the nineteenth century, the external world began to encroach into Yemen and, as a result, knowledge became increasingly available to the Yᵊhud•im Tei•mân•im. History clearly demonstrates that the Yᵊhud•im Tei•mân•im have always been inclined toward rational thought, logic and the scientific method—as corroborated, inter alia, by their affinity for Ramb"m, the European champion of rational thought, logic and the scientific method.

The Hakham Bashi (Turkish translation of "Chief Rabbi" and representative of the community to the Moslem authorities) and most outstanding Bal•ad•i—rationalist—rabbi, , introduced arithmetic, natural science, history, geography, astronomy and sports as well as Hebrew, Arabic and the grammar of both languages—revitalizing the ancient, rationalist, understanding of Tor•âh. He combined the phrase and to name his revitalization .

In a redux of the centuries-old dispute between rationalism, famously espoused by Ramb"m, versus the irrational Qabâlists, the Qabâlists in Yemen, who clung obdurately to the perverse a•vod•âh zâr•âh of Qa•bâl•âh, managed to close down his schools. For this perverse obduracy, the Qabâlists of Yemen became known as the I•qᵊsh•im.

In reviving their predecessors' (and Ramba"m's) rejection of irrationalism, the Darᵊdaim revived No•sakh Tei•mân•i, which scholars agree reflects the most pristine understanding of Tor•âh as it was practiced at Har Sin•ai.

The Nᵊtzâr•im identify most closely with the Darᵊdaim, who advocate a return to authentic No•sakh Tei•mân•i, a rejection of Qa•bâl•âh irrationalism (mysticism).

1949.05 Operation 'Magic Carpet' (National Photo Collection)
1949.05 Operation 'Magic Carpet' (National Photo Collection)

When the Tei•mân•im were brought to Israel in Operation 'Magic Carpet' in 1949.05, they were regarded by the patronizing Ash•kᵊnazim as primitive natives. Upon arrival in Israel, their beards and pei•yot were forcibly shaved from them, many of their children taken from them (under the pretense of check-ups at the hospital) and spirited away from their "primitive native" parents to "have a better chance in life" by being raised by Ash•kᵊnazim Jews in the United States (see Yᵊdi•ot A•khar•on•ot 2001.11.05, Ma•a•riv, hâ-Ârëtz and Jerusalem Post 2001.11.06, two articles in Jerusalem Post 2001.11.08).

Persecuted even more than the other Tei•mân•im, the Darᵊdaim were threatened with kâ•reit unless they embraced the Zo•har—which, like the Nᵊtzâr•im rejecting the NT in 333 C.E., the Darᵊdaim refused to do.

It is a mistake to assume that the Tei•mân•im followed Ramba"m. Rather, Ramba"m was highly respected by the Tei•mân•im because the teachings of Ramba"m were the closest to the Tei•mân•im tradition—and particularly because Ramba"m was the most powerful ally in opposing the Qa•bâl•âh-ists. There are, however, examples in which the Tei•mân•im followed their own traditions where they differed from Ramba"m ("Rav al-Fasi On Tractate Khul•in," by Mori Gâpheikh).

This Darᵊdaim protest movement, a subgroup of the Ba•lad•i sect, was based on the desire to restore the pre-Zo•har, pre-Qa•bâl•âh and pre-1600 pristineness of the Tei•mân•i tradition that traces back to Har Sin•ai.

The Nᵊtzâr•im make no secret of identifying with, and sharing the aims of, the Darᵊdaim.

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