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While Jewish boys learned Hebrew from the age ofit was used primarily as a liturgical and scholarly language.

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In daily life, Yemenite Jews spoke in regional Judeo-Arabic. The oldest Yemenite manuscripts are those of the Hebrew Biblewhich the Yemenite Jews call "Taj" "crown". The oldest texts dating from the 9th century, and each of them has a short Masoretic introduction, while many contain Arabic commentaries.

Yemenite Jews were acquainted with the works of Saadia GaonRashiKimhi, NahmanidesYehudah ha Levy and Isaac Arama, besides producing a number of exegetes from among themselves. In the 14th century, Nathanael ben Isaiah wrote an Arabic commentary on the Bible; in the second half of the 15th century, Saadia ben David al-Adeni was the author of a commentary on LeviticusNumbersand Deuteronomy. Abraham ben Solomon wrote on the Prophets. Among the midrash collections from Yemen mention should be made of the Midrash ha-Gadol of David bar Amram al-Adeni.

Between and the physician Ya?ya Zechariah b. Solomon wrote a compilation entitled "Midrash ha-?efe?," which included the PentateuchLamentationsBook of Estherand other sections of the Hebrew Bible. Between and David al-Lawani composed his "Midrash al-Wajiz al-Mughni.

Among the Yemenite poets who wrote Hebrew and Arabic hymns modeled after the Spanish school, mention may be made of Zechariah Ya?ya al-Dhahiri and the members of the Shabazi family.

Al-Dhahiri's work, which makes use of the poetic genre known as maqamaha style inspired by ?ariri, was written in under the title Sefer ha-Musar.

Herein, the author describes in 45 chapters his travels throughout India, Iraq, Turkey, Syria, the Land of Israel and Egypt, including a description of Rabbi Yosef Karo 's seat of learning in Safed.

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The philosophical writers include: Saadia b. Jabe? and Saadia b. Mas'ud, both at the beginning of the 14th century; Ibn al-?awas, the author of a treatise in the form of a dialogue written in rhymed prose, and termed by its author the "Flower of Yemen"; ?asan al-Dhamari; and Joseph ha-Levi b.

Jefes, who wrote the philosophical treatises "Ner Yisrael" and "Kitab al-Masa?ah.

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German ethnographer Erich Brauer - described the differences between Jewish and Gentile garb, making note of the fact that the differences existed only in their outer garments, but not in their undergarments. He also offered the following description:. Instead of trousers, the Yemenite Jews as well as Yemen's Arabs carry a piece of cloth worn around the hip loinclothcalled maizar.

The expression fu?aquoted by Sapir Jacob Saphiris used [for the same piece of clothing] by the Jews in Aden and partly also by Arabs from Yemen. The maizar consists of one piece of dark-blue cotton that is wound a few times around the waist and which is held up by a belt made of cloth material or leather.

The maizar is allowed to reach down to the knees only. Today, the Yemenites will, therefore, wear [underwear made like unto] short-length trousers, called sirwal[instead of the traditional loincloth beneath their tunics]. A blue shirt that has a split that extends down to the waistline and that is closed at neck level is worn over the maizar. If the shirt is multicolored and striped, it is called tah?animeaning, 'the lower.

Finally, the outer layer of clothing, worn over the maizar and antariis a dark-blue cotton tunic Arabic : guf?an or kuf?an. Over the tunic, the Jewish people were not allowed to wear a girdle. As noted, some of the men's dress-codes were forced upon them by laws of the State. For example, formerly in Yemen, Jews were not allowed to wear clothing of any color besides blue.

Aharon Iraqi Ha-Kohen, who served under two kings for a period of no less than twenty-eight years. The traditional Yemenite tallit is a full-length tallit made from fine wool or goat's hair of a single black or brown color, called samlahbut it was not unique unto Jews alone.

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Muslims would also wear similar items of covering, to protect them from the heat or rain. The wearing of such garments was not unique to prayer time alone, but was worn the entire day. The small tallit ?allit ka?an was introduced into Yemen via Aden from European centers, and principally worn by rabbis and educated persons.

Jewish women in Yemen traditionally wore brand pantaloons beneath their long black tunics. The pantaloons were usually made of a jet-black color, tapering close to their ankles, and decorated at the lower seams with a fine embroidered stitch of silver.

The tunic served as, both, a dress and long-sleeved blouse, all in one piece. In addition, all young girls wore a black, conical shaped hat upon their heads, which took the place of a scarf. These hats were called in the local vernacular, gargushand were also decorated with an embroidered sash about its borders, besides being equipped with tapering flaps that extended down to the ears and to the nape of the neck.

Older women in Sana'a would wear a broad veil-like scarf over their heads, called maswanespecially when going out in public places, and which was traditionally worn above the closer fitting scarves that covered their hair. All women were adorned with black slippers when walking in public places, and only very small girls would walk barefoot.

Jewish women and girls in Haydan a-sham in the far northern districts of Yemen did not make use of the gargushbut would wear a black scarf tied firmly to their foreheads, resembling a black band, along with the covering made by an additional scarf that covered the hair.

The Yemenite Jews are known for bringing to Israel certain culinary dishes, now popularly eaten by all ethnic-groups living in Israel, namely, the malawach itself an adaptation of the Yemeni mulawahand jachnun.

Lesser-known breadstuffs include the kubaneh a traditional Sabbath brea lu?u?sabayahand zalabiyeh. DNA testing between Yemenite Jews and members of the world's other various Jewish communities shows a common link, with most communities sharing similar paternal genetic profiles. Furthermore, the Y chromosome signatures of the Yemenite Jews are also similar to those of other Middle Eastern populations.

This notable African contribution is lacking in other Jewish diaspora populations, but it does not exclude, in fact it may reflect, potential descent from exiled ancient Israelite individuals who had a shared African and Middle Eastern ancestry. There is no genetic evidence for the large-scale conversion of local Yemenis.

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Despite their long-term residence in different countries and their isolation from one another, most Jewish populations were not significantly different from one another at the genetic level. The results support the hypothesis that the paternal gene pools of Jewish communities from EuropeNorth Africa and the Middle East are descended from a common Middle Eastern ancestral population, and they suggest that most Jewish communities have remained relatively isolated from neighboring non-Jewish communities during and after the Diaspora.

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The vast majority of Middle Eastern Jewish communities descend from the earliest Assyrian late 8th Century BCE and Babylonian 6th Century BCE Hebrew exiles, [ citation needed ] whose mtDNA pools virtually lack sub-Saharan L and North and East African-specific M1 and U6 mtDNA variants.

Secondly, the Ashkenazi and North African Jews with a low, but still detectable share of L lineages with very low diversity.

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This low diversity is most easily explained by a limited number of unique Hg L xM,N founders. The third example brings together Ethiopian and Yemenite Jews, rich in Hg L xM,N and Hg M1 in particular in Ethiopian Jews Tables S1 and Table S. As far as Ethiopian and Yemenite Jews are concerned, the main observation here is not in the absolute frequency of Hg L xM,N among them, but rather its high diversity, in particular among Beta Israel Tables S1 and Table S.

Furthermore, samples of Ethiopian and Yemenite Jewish mtDNA pools differ considerably in relative abundance of typically West Asian mtDNA lineages such as derivatives of HV1, JT and others Tables S1 and Table Svirtually absent in the former Maternal DNA of Mizrachi Jews is varied, even slightly from other Mizrachim, indicating likely majority Israelite and some non-Israelite origin from among the women of each of the Near Eastern populations; e. Yemeni, Mesopotamian, and other local Near Eastern women.

According to Simon Schamathe Israeli geneticist Batsheva Bonne-Tamir established that the ancestry of Yemeni Jews goes back to south-Western Arabian and Bedouin conversions. The Y chromosome data on Yemenite Jews show greater evidence of shared Jewish ancestry.

In particular, four Y haplogroups Ab2, Eba, Eb1, and J2e are shared between Yemenite and the Ethiopian Jewish population, whereas no exact mitochondrial haplotypes are shared between these two populations.

Additionally, four Yemenite Jewish Y haplogroups Eb1, Eb1b, J1, and R1b10 are also shared with other Jewish populations including Ashkenazi, Iraqi, Libyan, and Moroccan Jewsas well as Druze and Palestinians. This paternal similarity across Jewish populations is consistent with the theory that most Jewish Diaspora populations share more paternal ancestry than maternal ancestry Thomas et al.

In sum, neither Yemenite Jewish mtDNA nor Y chromosome data support the origin theory of large-scale conversions of Yemeni Arabs to Judaism during the fifth to sixth centuries, based on minimal contribution from the neighboring non-Jewish Yemeni population.

In contrast, molecular genetic data support descent from ancient Israeli exiles due to haplotypes shared with other Jewish populations as seen in the Y chromosome in addition to shared East African and more generalized Middle Eastern ancestry supported by both mtDNA and Y.

The three major population centers for Jews in southern Arabia were AdenHabbanand the Hadhramaut. The Jews of Aden lived in and around the city, and flourished during the British Aden Protectorate. The vast majority of Yemenite immigrants counted by the authorities of Mandate Palestine in had settled in the country prior to that date.

Throughout the periods of Ottoman Palestine and Mandatory Palestine, Jews from Yemen had settled primarily in agricultural settlements in the country, namely: Petach Tikvah Machaneh YehudaRishon Lezion Shivat ZionRehovot Sha'arayim and MarmorekWadi Chanin later called Ness ZionaBeer YaakovHadera NachlielZichron YaakovYavne'elGederaBen ShemenKinneretDegania and Milhamia.

Emigration from Yemen to the area now known as Israel began inand continued almost without interruption until Due to the changes in the Ottoman Empirecitizens could move more freely, and intravel was improved with the opening of the Suez Canalwhich reduced the travel time from Yemen to Palestine.

Certain Yemenite Jews interpreted these changes and the new developments in the "Holy Land" as heavenly signs that the time of redemption was near. By settling in the Holy Land, they would play a part in what they believed could precipitate the anticipated messianic era.

From tosome 0 Jewish families left Sana'a and several nearby settlements, and made the long trek by foot and by sea to Jerusalem, where most had settled in Silwan. The majority of these groups would later move into Jerusalem proper and Jaffa. Rabbi Avraham Al-Naddafwho migrated to Jerusalem indescribed in his autobiography the hardships the Yemenite Jewish community faced in their new country, where there were no hostelries to accommodate wayfarers and new immigrants.

On the other hand, he writes that the Sephardi kollelim seminaries had taken under their auspices the Yemenite Jews from the moment they set foot in Jerusalem. Later, however, the Yemenites would come to feel discriminated against by the Sephardic community, who compelled them to no longer make use of their own soft, pliable matzahbut to buy from them only the hard cracker-like matzah made weeks in advance prior to Passover.

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He also mentions that the Yemenite community would pay the prescribed tax to the public coffers; yet, they were not being allotted an equal share or subsidy as had been given to the Sephardic Jews. Bythe Yemenites had broken away from the Sephardic seminaries.

Before World War Ithere was another wave that began in and continued until Hundreds of Yemenite Jews made their way to the Holy Land, and chose to settle in the agricultural settlements. It was after these movements that the World Zionist Organization sent Shmuel Yavne'eli to Yemen to encourage Jews to emigrate to Palestine.

Yavne'eli read Yemen at the beginning ofand returned in April Due to Yavne'eli's efforts, about 1, Jews left central and southern Yemen, with several hundred more arriving before During the British Mandate of Palestinethe total number of persons registered as immigrants from Yemen, between the years April -Decemberwas put at 4, Israel initiated Operation Magic Carpet in June and airlifted most of Yemen's Jews to Israel by September Inafter the partition vote of the British Mandate of Palestine, Arab Muslim rioters, assisted by the local police force, engaged in a pogrom in Aden that killed 82 Jews and destroyed hundreds of Jewish homes.

Aden's Jewish community was economically paralyzed, as most of the Jewish stores and businesses were destroyed. Early inthe unfounded rumour of the ritual murder of two girls led to looting. This increasingly perilous situation led to the emigration of virtually the entire Yemenite Jewish community between June and September in Operation Magic Carpet. During this period, over 50, Jews migrated to Israel. Operation Magic Carpet Yemen began in June and ended in September The operation was planned by the American Jewish Joint Distribution Committee.

The plan was for the Jews from all over Yemen to make their way to the Aden area. Specifically, the Jews were to arrive in Hashed Camp and live there until they could be airlifted to Israel.

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Hashed was an old British military camp in the desert, about a mile away from the city of Sheikh Othman. Over the course of the operation, hundreds of migrants died in Hashed Camp, as well as on the plane rides to Israel. A smaller, continuous migration was allowed to continue intowhen a civil war put an abrupt halt to any further Jewish exodus. According to an official statement by Alaska Airlines :.

When Alaska Airlines sent them on "Operation Magic Carpet" 50 years ago, Warren and Marian Metzger didn't realize that they were embarking on the adventure of a lifetime. The logistics of it all made the task daunting. Fuel was hard to come by. Flight and maintenance crews had to be positioned through the Middle East. And the desert sand wreaked havoc on engines.

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It took a whole lot of resourcefulness throughout the better part of to do it. But in the end, despite being shot at and even bombed upon, the mission was accomplished - and without a single loss of life.

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She was giving me a blessing for getting them home. We were the wings of eagles. Navigation was by dead reckoning and eyesight. Planes were getting shot at.

The airport in Tel Aviv was getting bombed all the time. We had to put extra fuel tanks in the planes so we had the range to avoid landing in Arab territory.

In the wake of the Arab Israeli War when vast territories were added to the State of Israel, the Jewish Agency under the good offices of Levi Eshkolthen head of the Settlement Department in that Agency, decided to settle many of the new immigrants arriving in Israel in newly founded agricultural communities. The first stage of this plan was to call such places "work villages," later to be converted into "cooperative farms" moshavim. This prompted Levi Eshkol to write in a letter to Prime-Minister Ben-Gurion dated 10 April : "The Yemenite vision doesn't allow him to see what he can do in a place of boulders and rocks.

He cannot imagine such a development as Neve Ilan which sits upon dry rock.

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Instead, he imagines that he is being deprived A third wave of emigration from Yemen began in the late 20th-century, with the intercession of Human Rights activist and professor, Hayim Tawil, founder of the International Coalition for the Revival of the Jews of Yemen ICROJOY in He was followed by other families inwith the greatest bulk of Jewish families arriving in Israel between and These new Yemenite Jewish immigrants settled mainly in Rehovot OshiyotAshkelon and Beer-Sheva.

Other families arrived in and Inthe government of Yemen, under Yahya Muhammad Hamid ed-Dinre-introduced an ancient Islamic law entitled the "orphans decree". The law dictated that if Jewish boys or girls under the age of 12 were orphaned, they were to be forcibly converted to Islamtheir connections to their families and communities were to be severed, and they had to be handed over to Muslim foster families.

The rule was based on the law that the prophet Muhammad is "the father of the orphans", and on the fact that the Jews in Yemen were considered "under protection", and the ruler was obligated to care for them.

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A prominent example is Abdul Rahman al-Iryanithe former president of the Yemen Arab Republicwho was alleged to be of Jewish descent by Dorit Mizrahi, a writer in the Israeli ultra-Orthodox weekly Mishpahawho claimed he was her maternal uncle. According to her recollection of events, he was born Zekharia Hadad in to a Yemenite Jewish family in Ibb. He lost his parents in a major disease epidemic at the age of 8 and together with his 5-year-old sister, he was forcibly converted to Islam and they were put under the care of separate foster families.

He was raised in the powerful al-Iryani family and adopted an Islamic name. Al-Iryani would later serve as minister of religious endowments under northern Yemen's first national government and he became the only civilian to have led northern Yemen.

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There was a story that, between an up to 1, children of Yemenite immigrant families may have disappeared from the immigrant camps. It was said that the parents were told that their children were ill and required hospitalization. Upon later visiting the hospital, it is claimed that the parents were told that their children had died though no bodies were presented and graves which have later proven to be empty in many cases were shown to the parents.

Those who believed the theory contended that the Israeli government as well as other organizations in Israel kidnapped the children and gave them for adoption to other, non-Yemenite, families.

In a seven-year public inquiry commission concluded that the accusations that Yemenite children were kidnapped by the government are not true. The commission unequivocally rejected claims of a plot to take children away from Yemenite immigrants. The report determined that documentation exists for of the 1, missing children. Five additional missing babies were found to be alive.

The commission was unable to discover what happened in another 56 cases. With regard to these unresolved 56 cases, the commission deemed it "possible" that the children were handed over for adoption following decisions made by individual local social workers, but not as part of an official policy.

Some Yemenite Jews stayed behind during Operation Magic Carpet, many of them not wanting to leave sick or elderly relatives behind. Another wave of emigration took place inwith someYemenite Jews moving to Israel, and some others moving to the United States and United Kingdom. They were isolated and scattered throughout the mountainous regions of northern Yemen, and suffered shortages of food, clothing, and medicine, and lacked religious articles.

As a result, some converted to Islam. Their existence was unknown until when an American diplomat stumbled across a small Jewish community in a remote region of northern Yemen.

For a short time afterward, Jewish organizations were allowed to travel openly in Yemen, distributing Hebrew books and materials. A small Jewish community existed in the town of Bayt Harash 2 km away from Raydah. They had a rabbi, a functioning synagogue, and a mikveh. They also had a boys yeshiva and a girls seminary, funded by a Satmar -affiliated Hasidic organization in MonseyNew YorkUS. A small Jewish enclave also existed in the town of Raydahwhich lies 0 miles 49 km north of Sana'a.

The town hosted a yeshivaalso funded by a Satmar-affiliated organization. In spite of hostile conditions in recent years for Jews still living in Yemen, Yemeni security forces have gone to great lengths to try to convince the Jews to stay in their towns.

These attempts, however, failed, and the authorities were forced to provide financial aid for the Jews so they would be able to rent accommodations in safer areas. Despite an official ban on emigration, many Yemenite Jews emigrated to Israel, the United States, and the United Kingdom in the s, fleeing anti-Semitic persecution and seeking better Jewish marriage prospects. Many of them had initially gone there to study but had never returned.

There was essentially no Jewish population in Sana?a until the Shia insurgency broke out in northern Yemen in The Houthis directly threatened the Jewish community inprompting the government of President Saleh to offer them refuge in Sana?a.

As ofaround Jews were living in the capital under government protection. In DecemberMoshe Ya'ish al-Naharia year-old Hebrew tear and kosher butr from Raydahwas shot and killed by Abed el-Aziz el-Abadi, a former MiG pilot in the Yemeni Air Force.

Abadi confronted Nahari in the Raydah market, and shouted out, "Jew, accept the message of Islam", and opened fire with an AK Nahari was shot five times and died. During interrogation, Abadi proudly confessed his crime, and stated that "these Jews must convert to Islam".

Abadi had murdered his wife two years before but had avoided prison by paying her family compensation. Dozens of Jews reported receiving death threats and said that they had been subjected to violent harassment. Nahari's killing and continual anti-Semitic harassment prompted approximately 20 other Jewish residents of Raydah to emigrate to Israel.

In February10 Yemeni Jews migrated to Israel, and in Julythree families, or 16 people in total, followed suit. In AugustAharon Zindani, a Jewish community leader from Sana'a, was stabbed to death in a market in an anti-Semitic attack. Subsequently, his wife and five children emigrated to Israel, and took his body with them for burial in Israel, with assistance from the Jewish Agency and the Israeli Foreign Ministry.

In Januaryit was reported that a group of 60 Yemenite Jews had migrated to Israel in a secret operation, arriving in Israel via a flight from Qatar. This was reported to be part of a larger operation which was being carried out in order to bring the approximately Jews left in Yemen to Israel in the coming months.

On October 11,Likud MK Ayoob Kara stated that members of the Yemenite Jewish community had contacted him to say that the Houthi-led Yemen government had given them an ultimatum to convert or leave the country. A spokesman for the party of former President Ali Abdullah Saleh denied the reports as incorrect. On March 21,a group of 19 Yemenite Jews were flown to Israel in a secret operation, leaving the population at about In May the Yemeni-based charity Mona Relief Yemen Organization for Humanitarian Relief and Development gave aid to 86 members of the Jewish community in Sana'a.

In a July interview with a Yemenite rabbi, he claimed that they were definitely treated very well before the recent war in Yemen which has affected all communities in Yemen. He has also said that Yemenite Jews should have never traveled away from Yemen and that he believes thousands of Yemenite Jews will return to Yemen after the war ends.

Inthe Mona Relief website reported February 25 : "Mona Relief's team in the capital Sana'a delivered today monthly food aid packages to Jewish minority families in Yemen. Mona Relief has been delivering food aid baskets to Jewish community in the capital Sana'a since Our project today was funded by Mona Relief's online fundraising campaign in indiegog As of Marchthe Jewish Cemetery in Aden was destroyed. A World Population Review with a Census of Jewish population by country has no listing of any Jews in Yemen.

On July 1,it was reported that the Houthi Militia were capturing the last Jews of Yemen of the Kharif District. embassy in after the Houthis assaulted them and looted their homes. In August of an estimated or so remaining Yemen Jews, 42 have migrated to U. and the rest would also leave. On November 10,the U. State Department called for the immediate and unconditional release of Levi Salem Musa Marhabi.

In December an Israeli Rabbi visited the Yemenite Jews who escaped to the UAE. The subject of Jewish surnames in Yemen is a complex one.

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Most surnames are gentilic or toponymic surnamesmeaning, they are derived from an ancestor's place of residence village or town name, such as Gadasi from al-Gades; Qa'taby from Qa'tabah; Manqadi from Manqadah; Damari from Dhamar, Damti from Damt, etc. Some names went through additional changes upon emigration to Israel.

Israeli Yemenite Jews were initially discouraged from practicing their culture from the domination of the Ashkenazi majority, and the practice of using henna before weddings declined. Beginning around late s there were discussions of honoring ethnic heritage and by a revival of some Yemenite customs occurred. The cathartic moment was an exhibition of a Yemeni bride was shown at the Israel Museum in Yemeni Jews are predominant among Israeli performers of Oriental music.

At the Eurovision Song Contest,and winners Dana InternationalGali Atariand Izhar Cohenrunner-up Ofra Hazaand top 10 finalist Boaz Maudaare Yemenite Jews. Harel Skaatwho competed at Oslo inis the son of a Yemenite Jewish father. Other Israeli singers and musicians of Yemenite Jewish descent include Zohar Argovthe three sisters of the music group A-WA Yemenite Jewish fatherInbar BakalMosh Ben-AriYosefa DahariDaklonEyal GolanZion GolanYishai LeviSara Levi-Tanai choreographer and songwriterBo'az Ma'udaAvihu MedinaBoaz SharabiPe'er TasiShimi TavoriMargalit Tzan'aniand Tomer Yosef of Balkan Beat Box.

Israeli Politicians of Yemenite Jewish descent include Gila Gamliel current member of the Knesset for Liku Meir Yitzhak Halevi the Mayor of EilatSaadia Kobashi leader of the Yemenite Jewish community in Israel, and one of the signatories of the country's declaration of independenceand Avraham Taviv. Becky Griffinwhose mother is Yemenite Jewish, works as a model, TV presenter and actress.

Shahar Tzuberi is an Olympic windsurfer. By the late fourth century CE, just as life for Jews in Christendom was beginning to turn starkly harsher, Judaism made its spectacular conquest in Arabia, when the kingdom of Himyar corresponding, territorially, to present-day Yemen, and the dominant power on the Arabian peninsula for years converted to Judaism.

For a long time, it was assumed that the Himyar conversion was confined to a small circle close to the king - Tiban As'ad Abu Karib, the last of the Tubban line - and perhaps included the warrior aristocracy.

There is still a lively debate regarding the extent of Himyar Judaism; but the evidence of both inscriptions and, more significantly, excavations at the mountain of the capital of Zafar, which have uncovered what seems likely to be an ancient mikvehsuggests to many recent scholars though not all that the dramatic conversion was more profound, widespread and enduring. It may have been that the Himyarites were devotees of the 'sun and moon' as well as practicing eighth day circumcision, but at the time, the cult of the sun, as we have seen from synagogue mosaics of the period, was not controversial in Jewish practice.

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Main article: Yemenite Hebrew. Further information: Genetic studies on Jews. This section possibly contains original research.

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Please improve it by verifying the claims made and adding inline citations. Statements consisting only of original research should be removed. March Learn how and when to remove this template message. Main article: Yemenite Jews in Israel. Further information: Operation Magic Carpet Yemen. Main article: Yemenite Children Affair. Carmi ???? Chorath ????? Cohen ???. Faiz ???? Farhi ???? Fayyumi ?????. Iraqi-Cohen ????? ??? Irji ???'? Israel ????? see Ashwal. Ladani ???? Levi ??? Libi ???? Livni ???? see Abyadh.

Nahari Levi ???? Nadav ??? see Alnaddaf Nagar, Najjar ??? Nahum Halevi ???? ???? Nini ???? Nahash Nachshon. Okashi ????? Ommeisi ?????? Orkabi ?????? see Urqabi Oved ???? see Awadh; Awad Ozayri ?????. Rada'e ????? Ramadan ???'?? Ramati ???? see Ramadan Ratzabi ????? Ratzon ???? Raybi ?????.

Saeed ???? Sahar ??? see Serri Salah ???? Samman ??? Sayyani ????? Serri, Sirri ??? Sha'er ???? Shaghdari ?????? Sharabi ????? Shaki ???? Shalit ???? Shaul ???? see Ashwal Shehib ??? Shemariah ????? see Mahfud Shemer ??? see Mahfud Shemesh ??? Shemmen ??? Shevach ??? see Shehib Shimon ????? Shirion ????? see Shiryan Shiryan ????? Shivtiel ?????? see Asbat Shi'tal Halevi ???? ???? Simhi ???? see Farhi Simon ????? see Samman Sinwani ?????? Sulami ?????.

Wahab ??? Wajima ??'??? Wenna ???. Zabib ???? Zendani ?????? Zhairi ?????. Torah scroll Yemenite Hadhrami Jews Habbani Jews Adeni Jews Shara'bi Jews History of the Jews in the Arabian Peninsula The Jewish community of Saada Israel-Yemen relations History of the Jews under Muslim rule Islam and antisemitism Jewish exodus from Arab lands Judaism and Islam Kfar Tapuachfounded by Yemenite Jews in the late s Lemba peoplea Bantu ethnic group with possible Yemenite Jewish ancestry which is native to Zimbabwe and South Africawith smaller, little-known brans in Mozambique and Malawi List of Jews from the Arab World Mizrahi Jews Yemenite citron Yemenite Hebrew Yemenite Jewish poetry Yemenite Jewish silversmiths Mawza Exile Midrash HaGadol Nathan ben Abraham I Yemenite Children Affair Orphans' Decree Baladi-rite prayer Epistle to Yemen Al-Ousta Codex.

The New York Times. History as Prelude: Muslims and Jews in the Medieval Mediterranean. ISBN See also, Baladi-rite Prayer. Nevertheless, it listed ninety-one successive generations, starting with Jacob, the son of Isaac, the son of Abraham. Today, the original manuscript is at the Westminster College Library in Cambridge, England.

This differs from the modern scientific year, which is usually expressed using the Proleptic Julian calendar as BCE. This view is based on a commentary composed by Rabbi Yihya Qorah of Sana'a d. the Babylonian doe," in the poem Levavi ye?eshqah 'oferah. Like Joseph in beauty : Yemeni vernacular poetry and Arab-Jewish symbiosis.

The Other Zions: The Lost Histories of Jewish Nations. The Qur?an in Context: Historical and Literary Investigations into the Qur?anic Milieu. Retrieved October 28, Jamme, W. ? ?? ?? ???2. ? ? ?? ? ??? ?? ???.

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