ḥabshūsh family royalty and the sādah (descendants of the Prophet Muḥammad), but at the same level as qabā il, the bedouin. Each lineage established multiple alliances with various tribal entities to ensure protection for its members wherever they wandered. Individuals established warm relations with Wahidi royalty and the Awaliq leadership, further enhancing security. Jews and Arabs were oten invited guests at one another’s lifecycle events. Dhimmi status was honored far more in terms of protection than exploitation. hus, for example, the poll tax (Ar. jizya; see → Dhimma and → Taxation) for the entire Habbani community totaled eight riyals per year, about one smith’s earnings for one month! here were, of course, problems, including property disputes, sexual advances toward Jewish women, and the consequences of individual conversions to Islam. But aside from the atermath of the → Aden riots of 1947, Jews felt secure and liked by their neighbors. 192 Judeo-Arabic and Hebrew was unique and not easily understood by other Yemeni Jews. Urged by their Muslim neighbors to remain, but fearful of being the only Jews in Yemen, the Habbani were evacuated en masse to Aden and thence to Israel in July 1950. Bibliography Ashkenazi, Tuvia. “he Jews of the Hadramaut,” Edot 2 (1946): 58–71 [Hebrew]. Loeb, Laurence. “Jewish Life in Habban: A Tentative Reconstruction,” in Studies in Jewish Folklore, ed. Frank Talmadge (Cambridge, Mass.: Association for Jewish Studies, 1980), pp. 201–217. ———. “Jewish-Muslim Socio-Political Relations in Twentieth Century South Yemen,” in Judaeo-Yemenite Studies: Proceedings of the Second International Congress, ed. Ephraim Isaac and Yosef Tobi (Princeton: Princeton University Press; Haifa: Institute of Semitic Studies, 1999), pp. 71–99. Ratzaby, Yehuda (ed.). Sefer ha-Musar le-Rav Zekharya al-Ḍ ahrī (Jerusalem: Ben-Zvi Institute, 1965). Ṣadoq, Moshe. “ Aliyat Yehude Ḥ abban,” in Yehude Teman (Tel Aviv: Am Oved, 1967), pp. 259–262. Serjeant, R. B. “Hud and Other Pre-Islamic Prophets 4. Religious Life of the Hadramaut,” Le Muséon 67 (1954): 121–179. Because most of the men were away silver- ———. “A Judeo-Arabic House Deed from Habban (with Notes on the Former Jewish Communities of smithing except during the months of Nisan the Wahidi Sultanate),” Journal of the Royal Asiatic and Tishre, some of the older men and a few Society (1953): 117–131. younger ones, delegated to serve the community, took responsibility for educating the young boys, organizing prayer, and performing ritual slaughter. While rabbinic ordination was not possible, more than a third of the adult men were fully trained as shoḥtim (ritual slaughterers). By age nine, boys began to accompany their fathers, uncles, and brothers to apprentice as silversmiths, but education in Torah, prayer, and Jewish law took priority most of the day. By adulthood, Jewish males were, without exception, literate in Hebrew. Jewish women were not formally educated until the 1940s, when several began to learn to read. With so many men absent much of the year women were in charge of running the households and also found time to develop elaborate poetry and games associated with the Sabbath, minor holidays, and weddings. he Habbanis produced no extant religious works of distinction, but there was a sizable repertory of religious and semireligious poetry in Hebrew and → Judeo-Arabic. he Habbani pronunciation of EJIW_Batch 5 G-J_161-436.indd 192 Laurence Loeb Ḥ abshūsh family he Ḥ abshūsh (Ḥ ibshūsh) family, based in → San a, produced several prominent merchants and rabbis who made important contributions to Yemenite Jewish literature and religious life in the nineteenth and twentieth centuries. he family name is probably derived from the Arabic noun ḥ abash (Abyssinia) and might indicate that the family once had Abyssinian commercial contacts. Shalom ibn Yaḥyā Ḥ abshūsh (1825–1905) was appointed head of the San a yeshiva ater the death of Yaḥyā Badīhī in 1887. As the yeshiva closed permanently during the Turkish siege of San a, Shalom was the last incumbent of this oice; he died in the ensuing period of famine and civil unrest. Shalom wrote a number of works. His Qorban Toda (he 11/25/2009 3:09:10 PM 193 hank-Ofering) on the laws of ritual slaughter, is a series of novellae on Yaḥyā ben Jacob Ṣāliḥ’s Meqor Ḥ ayyim (Fountain of Life). His Shoshannat ha-Melekh (he King’s Lily) is an abridgment, with brief commentary, of Ṣāliḥ’s volume of responsa, Pe ulat Ṣaddiq (he Labor of the Righteous).Yehuda Ratzaby says that Shalom was also the author of a kabbalistic work entitled Liqquṭe Ketuvim (A Chrestomathy of the Hagiographa; Ms. Qāiḥ 47/1). he member of the Ḥ abshūsh family who is best known to contemporary historians is the coppersmith, author, and communal leader Ḥ ayyim ibn Yaḥyā → Ḥ abshūsh (1839–1899), who accompanied the French orientalist Joseph → Halévyon his journey through Yemen and wrote about it in a → Judeo-Arabic work entitled Ru yā al-Yaman (A Vision of Yemen). He also wrote an important collection of essays on Yemenite Jewish history entitled Halikhot Tema (he Ways of Yemen). Solomon ibn Yaḥyā Ḥ abshūsh (1856–1921), Ḥ ayyim’s younger brother, was a successful merchant who wrote a chronicle in Hebrew entitled Sefer Eshkolot Merorot (he Book of Bitter Clusters). he irst part of the work describes the Yemenite revolt against the Ottomans (1904–1905). he second part discusses the sufering of the Jews of San a under the Zaydī regime of Imām Yaḥyā Muḥammad Ḥ amīd al-Dīn (1904–1948). It includes the text of the Zaydī → dhimma agreement, apparently modeled on the Pact of ‘Umar, which was imposed on the Jews in 1905. Solomon witnessed many of the events he describes, but he also made some use of Muslim chronicles. Jehiel ben Aaron Ḥ abshūsh (Hibshoosh) (1908 or 1913–2002), Solomon’s grandson, let San a for Israel in 1927 and there became a prominent advocate for Yemenite Jewry. In 1970 he settled in New York, where he continued this work. He wrote proliically on the Jews of Yemen and on the Ḥ abshūsh family. He visited Yemen in 1989 and wrote about the state of its remaining Jews in his She erit ha-Peleṭa be-Teman (he Surviving Remnant of Yemen; Jerusalem, 1990). EJIW_Batch 5 G-J_161-436.indd 193 ḥabshūsh, ḥayyim Bibliography Gavra, Moses. Enṣiqlopedya le-Ḥ akhme Teman (Bnei Brak: Makhon le-Ḥ eqer Ḥ akhme Teman, 2001), vol. 1, pp. 132–136. Ḥ abshūsh, Solomon. Sefer Eshkolot Merorot, in HaTemanim, ed. S. D. Goitein (Jerusalem: Ben-Zvi Institute, 1983), pp. 171–196. Qoraḥ, Amram b. Yaḥyā. Sa arat Teman: Qorot haYehudim be-Teman (Jerusalem: Mosad Harav Kook, 1954). Ratzaby, Yehuda. Toratan sheli-Vene Teman: Meḥ abberim ve-Ḥ ibburim (Ḳiryat Ono: Mekhon Mishnat ha-Rambam, 1995). Tobi, Yosef, and Shalom Seri, Yalqut Tema n (Tel Aviv: Amutat E eleh ba-Tamar, 2000). Alan Verskin Ḥ abshūsh, Ḥ ayyim Ḥ ayyim ben Yaḥyā (Yiḥye) Ḥ abshūsh (Ḥ ibshūsh) al-Futayḥī was born in 1839 in → San ā to a well-known Yemeni rabbinical family. His work as a coppersmith gave him an interest in the ancient Sabean copper inscriptions, which he initially collected for their magical properties. When the French orientalist Joseph → Halévy went to → Yemen in 1869 in search of the inscriptions, Ḥ abshūsh ofered to be his guide. he encounter with Halévy was transformational. Ḥ abshūsh developed a lifelong fascination with European thought and the writing of history. He also came to believe that the fate of Yemenite Jewry depended upon Europe and repeatedly campaigned for Europeans to involve themselves on its behalf. Ḥ abshūsh was an active member of Dor De a or Darād a (Generation of Reason), a rationalist movement, founded by Yiḥye → Qāiḥ, that campaigned against belief in the Kabbala and championed the modernization of Yemenite Jewish education (see → Dar Da School). He was also prominent in the opposition to Joseph Abd Allāh (1888–1893), the last of Yemen’s false messiahs (see → Messianism in Yemen). Ḥ abshūsh is primarily known for two posthumously published books (discussed below), both of which he began in 1893 and may have originally intended as a single work. Ḥ abshūsh died in San ā in 1899. 11/25/2009 3:09:10 PM ḥabshūsh, ḥayyim 1. Ru yā al-Yaman Ru yā al-Yaman (Jud.-Ar. A Vision of Yemen) documents Ḥ abshūsh’s journey through northeastern Yemen in 1869–70 as the native guide of Joseph Halévy. he book was written some twenty years aterwards at the request of the Austrian orientalist Edouard → Glaser. It begins in Hebrew, but then, again at Glaser’s request, continues in San ānī → Judeo-Arabic. As emerges from its pages, Ḥ abshūsh respected Halévy’s learning and was grateful to him for broadening his cultural horizons, but at the same time considered Halévy unsympathetic and contemptuous toward Yemenite Jewry and believed that he had misinformed his compatriots in Europe about them. Ḥ abshūsh intended his book to counter Halévy’s portrayal by enlightening the Jews of Europe about the history, culture, and plight of Yemenite Jewry. hus, he frequently digresses from the travel narrative to provide information on these matters. Although his focus is on the Jews, the work is also an important source for Islamic history. In Ru yā al-Yaman Ḥ abshūsh provides a unique, richly detailed account of daily life, economic conditions, family dynamics, religious life, folk beliefs, and regional diferences. He describes Halévy’s revolutionary efect in these spheres, especially in regard to internal debates about the Kabbala. Ḥ abshūsh also discusses Jewish-Muslim interactions in some detail. Unlike previous Yemenite chroniclers, he treats not only the tragedies but the instances of good relations between Jews and Muslims. Of particular interest in this regard are his discussions of the diferences between customary Yemenite tribal law (Ar. urf ) and the Islamic law of the → dhimma, how the strength of each varied from place to place, and their efect on Jewish customs. Tribal customary law deined the relationship between Muslims and Jews within the framework of patron-client (Ar. jār) relations that had existed since pre-Islamic times. It aforded Jews many freedoms and privileges prohibited by Islamic law. Ḥ abshūsh’s account of the persecutions of Jews provides important information about their efect on Jewish migration and settlement. Also signii- EJIW_Batch 5 G-J_161-436.indd 194 194 cant is his account of the efect of the → Ottoman conquest of San ā (1872) on the Jews and the mixed results of Ottoman attempts to improve their treatment. he fact that Halévy never mentioned Ḥ abshūsh in his writings and the discrepancies between the travel routes in their respective writings has led some to doubt that Ḥ abshūsh really accompanied him. he question cannot be deinitively resolved. Whether or not Ḥ abshūsh did in fact accompany Halévy, his book is invaluable to students of Yemenite social history. 2. Halikhot Tema Halikhot Tema (Heb. he Ways of Yemen) is a short collection of disparate Hebrew essays mainly about Yemenite Jewish history. It is based upon both oral sources and a wide assortment of written material. Use is also made of Muslim chronicles to which most Jews had little access. he work covers the decrees of Imām Yaḥyā al-Hādī (890), the expulsion of the Turks from San ā (1629), Sabbatean activity in Yemen (see Shabbetay Ṣevi), the expulsion of the Jews to → Mawza (1679) and its atermath, the adoption of the Sephardic liturgy in Yemen, the nineteenth-century dung-gathering edict, and the activities of Joseph Abd Allāh. It also contains an essay on the plight of elderly Jews and a letter written by Ḥ abshūsh to a society of London missionaries who were active in Yemen. Bibliography Gavra, Moses. Enṣiqlopedya le-Ḥ akhme Teman (Bnei Brak: Makhon le-Ḥ eqer Ḥ akhme Teman, 2001), vol. 1, pp. 132–136 [Hebrew]. Goitein, S. D. (ed.). Masa ot Ḥ abshush, ed. S. D. Goitein (Jerusalem: Ben-Zvi Institute, 1983) [Hebrew]. Ḥ abshūsh, Yechiel b. Aaron. Mishpaḥat Ḥ abshush (Israel, 1985) [Hebrew]. Koraḥ, Amram b. Yaḥyā. Se arat Teman: Korot haYehudim bi-Teman (Jerusalem: Mosad Harav Kook, 1954), pp. 51–55 [Hebrew]. Qāiḥ, Joseph. “Qorot Yisra el be-Teman” = “Halikhot Tema,” Sefunot 2 (1958): 246–286 [Hebrew]. Alan Verskin 11/25/2009 3:09:10 PM