Yemen: Muslim and Jewish Interactions in the Tribal Sphere · 139Eraqi Klorman, Yehudei teman: historia, ḥevra, tarbut (Raanana: Open University
Press, 2008), 3:197–265.
- See Bat-Zion Eraqi Klorman, “Muslim Society as an Alternative: Jews
Converting to Islam,” Jewish Social Studies 14, no. 1 (2007). - In contrast to the Yemeni Jewish communities, since the fourteenth cen-
tury, some, mainly Moroccan and Sephardic Jewish communities, adopted
regulations that improved women’s inheritance rights. See Menachem Elon,
The Status of Women: Law and Judgment, Tradition and Transition (Tel-Aviv: Hakib-
butz Hameuchad, 2005), 262–64, 267, 275–77 (Hebrew); and cf. Ruth Lamdan, A
Separate People: Jewish Women in Palestine, Egypt, and Syria in the Sixteenth Century
(Tel-Aviv: Tel-Aviv University Press, 1996), 181–88, 192–94 (Hebrew). - John L. Esposito, Women in Muslim Family Law (Syracuse: Syracuse Uni-
versity Press, 1982), 39, 40–44; Noel Coulson, Succession in the Muslim Family
(Cambridge: Cambridge University Press, 1971), 40–42. - See, for example, Yehuda Ratzaby, “Judgments in the Rabbinical Court of
San ̔a ̓ in the Eighteenth Century: A Collection of Documents from the Proceed-
ings of the Court,” mi-Mizraḥ u-mi-Ma ̔arav 4 (1984): 79–109 (Hebrew); Yehuda
Ratzaby, “Yemeni Jews in Gentile Courts: Eleven New Documents,” mi-Mizraḥ
u-mi-Ma ̔arav 6 (1995): 97–130 (Hebrew); Eraqi Klorman, Yehudei teman, 2:83–85;
Reuben Shar ̔abi, Yeḥi Re ̓uben ve-lo Yamut: Memoirs (Tel-Aviv: Afiqim, 2004), 73. - Bat-Zion Eraqi Klorman, “‘Anu ve-ha-Pra’im’: Yehudim u-Muslemim be-
Teman ha-Shivtit u-be-Ereṣ Yisr ̓el,” Zemanim 92 (2005): 54–61. - See, for example, Zihra Garama, Yehudei al-Agbari she-be-Temen (Ne -
tanya: ha-Aguda le-Tipuah Ḥevra ve-Tarut, 1997), 19; and Ya ̓ir Madar Halevi,
“Yeḥasim ben Yehudim u-Muslemim,” 1982, in manuscript, Bet Neḥama ve-
Ya ̓ir Archives (NYA) writing about al-Hajar in the northern Ḥaydan district. - About Jews eating in tribesmen’s homes, see Shalom Benei Moshe,
Ba-Mesila Na ̔ale (Rehovot: author, 1988), 86–87; Moshe Libbi, Bi-Ntivot
Moshe, ed. Aharon Ben David (Qiryat Eqron: author, 2003), 67; Abraham Madhala,
̓Ein Li Ereṣ ̓Aḥeret (Tel-Aviv: Eele be-Tamar, 1998), 34; Ezra Qehati, Yaqirai be-
Teman u-ve-Zion (Jerusalem: Afiqim, 1999), 53; Gamli ̓eli, Ḥevion Teman, 72, 83–
85; Nissim Binyamin Gamli ̓eli, Ha-Qame ̔ (Ramle: author, 1980), 59; Ovadia,
Netivot Temam ve-Zion, 81–82; David David, Derekh Ge ̓ulim: me-Harei Gadas
le-Harei Yerushalayim (Tel-Aviv: E ̔ele be-Tamar, 1998), 32–33; Yaḥya Ṣabari, Bi-
Shvilei Teman (Tel-Aviv: Afiqim, 1990), 67, 74, 76; Eraqi Klorman, Yehudei teman
2:47–48. - Shim ̔on Ma ̔uda, interviewed by his son Efrayim Amihood, 1996.
- Sa ̔adia Qashti-Khawi, interview, October 1994.
- See Eraqi Klorman, Yehudei teman, 2:47–48.
- Shim ̔on Me ̔uda, interviewed by his son Efraim Amihood, 1996.
- See Libbi, Bi-Ntivot Moshe, 67, relating to Modan in northern Yemen;
Gamli ̓eli, Ḥevyon Teman, 48–49; about al-Jaruf in Khawlan district; Serjeant,
Customary and Shari ̔ah Law, 120, regarding Muslims in Ḥaban participating in
Jewish weddings; Eraqi Klorman, Yehudei teman, 2:47.