These had some contact with their Ashkenazi opposite numbers of the Old Yishuv, leading to a tradition of strict orthodoxy:[11] for example in the 1860s there was a successful campaign to prevent the establishment of a Reform synagogue in Aleppo.

[citation needed] There is a Merkaz 'Olami le-Moreshet Yahadut Aram Tsoba (World Center for the Heritage of Aleppo Jewry) in Tel Aviv, which publishes books of Syrian Jewish interest.

Many Syrian Jews own clothing stores along Avellaneda avenue in Flores, and there is a community school on Felipe Vallese (formerly Canalejas) street.

The majority of the Syrian community of Brazil come from Beirut, Lebanon, where most have settled between the late 19th century and the fall of the Ottoman Empire.

A later arrival of Syrian Jews to Lebanon took place due to their expulsion from Syria following the creation of the State of Israel in 1948 and the subsequent violent anti-Jewish pogroms perpetrated by their Muslim neighbours.

[22] Originally they worshipped in a private house transformed into a synagogue – Sinagoga Ketana (Bet Haknesset HaKatan) located in Calles de Jesús María.

The first organized Jewish community in Mexico was Alianza Monte Sinai founded on June 14, 1912, mainly by natives of Damascus (together with a few Sephardi Jews) and led by Isaac Capon.

They later founded the first synagogue, Monte Sinaí, on Justo Sierra street in downtown Mexico City, originally led by Rabbi Laniado, which still holds a daily service of mincha (afternoon prayer).

The Damascene community also bought the first Jewish burial place in Tacuba street on June 12, 1914, which is in use to this day and has been expanded by the recent purchase of the adjacent land.

Also in the 1930s the members of Monte Sinaí established a large synagogue for Damascene Jews situated at 110 Querétaro Street in the Colonia Roma area.

In his later years, Rabbi Levy oversaw the construction of new synagogues in Panama City and worked for smooth relations with the country's Arab and Muslim communities.

The community now includes several synagogues, mikvahs, three Jewish schools, a yeshiva, a kollel, and a girls' seminary, along with several kosher restaurants and supermarkets.

[23][24] This split persists to the present day, with each community maintaining some separate cultural institutions and organizations, and to a lesser-extent, a preference for in-group marriage.

[25] In Syria, as in North African countries, there was no attempt to print a Siddur containing the actual usages of the community, as this would not generally be commercially viable.

(For example, Ḥacham Abraham Ḥamwi of Aleppo commissioned a series of prayer-books from Livorno, which were printed in 1878, but even these were "pan-Sephardic" in character, though they contained some notes about the specific "minhag Aram Tsoba".)

Some of the laws specific to Eretz Yisrael are regarded as extending to Damascus,[27] and the city had ties both to the Safed Kabbalists and to the Jerusalem Sephardic community.

That is to say, it is based on the Spanish rite as varied by the customs of Isaac Luria, and resembles those in use in Greek, Turkish and North African Jewish communities.

In earlier decades some communities and individuals used "Edot ha-Mizraḥ" prayer-books which contained a slightly different text, based on the Baghdadi rite, as these were more commonly available, leaving any specifically Syrian usages to be perpetuated by oral tradition.

The nearest approach to a current official prayer book is entitled Kol Ya'akob, but many other editions exist and there is still disagreement on some textual variants.

Some of these are ancient and others were composed more recently as adaptations of popular Arabic songs; sometimes they are written or commissioned for particular occasions, and contain coded allusions to the name of the person honoured.

There is a standard Pizmonim book called "Shir uShbaha Hallel veZimrah", edited by Cantor Gabriel A. Shrem under the supervision of the Sephardic Heritage Foundation, in which the hymns are classified according to the musical mode (maqam) to which the melody belongs.

Nevertheless, Syrian and Iraqi Hebrew are very closely related because of their location and geographic proximity, as is the case with most eastern Jewish communities in the Arabic world other than Yemenite Jews.

In the modern era the community would occasionally allow academics, such as Umberto Cassuto, access to the Codex, but would not permit it to be reproduced photographically or otherwise.

The Codex remained in the keeping of the Aleppo Jewish community until the anti-Jewish riots of December 1947, during which the ancient synagogue where it was kept was broken into and burned.

The Codex was entrusted to the keeping of the Ben-Zvi Institute and the Hebrew University of Jerusalem, though the Porat Yosef Yeshivah has argued that, as the spiritual heir of the Aleppo community, it was the legitimate guardian.

Some time after the arrival of the Codex, Mordechai Breuer began the monumental work of reconstructing the lost sections, on the basis of other well-known ancient manuscripts.

However, in the early 20th century the Syrian Jewish communities of New York and Buenos Aires adopted rulings designed to discourage intermarriage.

At the same time, he cautioned that persons converted out of genuine conviction and recognized by established rabbinic authorities should not be regarded as non-Jewish, even if they were not allowed to join the Syrian community.

The relevant sentence in the English language summary is "no male or female member of our community has the right to intermarry with non-Jews; this law covers conversions which we consider to be fictitious and valueless".

Supporters of the edict argue that it has been demographically successful, in that the rate of intermarriage with non-Jews in the Syrian community is believed to be less than 3%, as opposed to anything up to 50% in the general American Jewish population.