In the 18th and 19th centuries, many Italian Jews (mostly but not exclusively from the Spanish and Portuguese group) maintained a trading and residential presence in both Italy and countries in the Ottoman Empire: even those who settled permanently in the Ottoman Empire retained their Tuscan or other Italian nationality, so as to have the benefit of the Ottoman Capitulations. Thus in Tunisia there was a community of Juifs Portugais, or L'Grana (Livornese), separate from, and regarding itself as superior to, the native Tunisian Jews ( Tuansa). Smaller communities of the same kind existed in other countries, such as Syria, where they were known as Señores Francos, though they generally were not numerous enough to establish their own synagogues, instead meeting for prayer in each other's houses. European countries often appointed Jews from these communities as their consular representatives in Ottoman cities. The Shami Jews (from Arabic ash-Sham, the north, referring to Greater Syria including Israel) represent those who accepted the Sephardic/Mizrahi rite and lines of rabbinic authority, after being exposed to new inexpensive, typeset siddurs (prayer books) brought from Israel and the Sephardic diaspora by envoys and merchants in the late 17th century and 18th century. [196] [197] The "local rabbinic leadership resisted the new versions... Nevertheless, the new prayer books were widely accepted." [197] As part of that process, the Shami accepted the Zohar and modified their rites to accommodate the usages of the Ari to the maximum extent. The text of the Shami siddur now largely follows the Sephardic tradition, though the pronunciation, chant and customs are still Yemenite in flavour. They generally base their legal rulings both on the Rambam (Maimonides) and on the Shulchan Aruch (Code of Jewish Law). In their interpretation of Jewish law, Shami Yemenite Jews were strongly influenced by Syrian Sephardi Jews, though on some issues, they rejected the later European codes of Jewish law, and instead followed the earlier decisions of Maimonides. Most Yemenite Jews living today follow the Shami customs. The Shami rite was always more prevalent, even 50 years ago. [198] The Jews of Italy". The Museum of the Jewish People at Beit Hatfutsot. Archived from the original on 23 October 2019 . Retrieved 25 June 2018.

Another legend says that Yemeni tribes converted to Judaism after the Queen of Sheba's visit to King Solomon. [39] The Sanaite Jews have a tradition that their ancestors settled in Yemen forty-two years before the destruction of the First Temple. [40] It is said that under the prophet Jeremiah some 75,000 Jews, including priests and Levites, traveled to Yemen. [41] Jewish king, Yûsuf 'As'ar Yath'ar, known also in the Islamic tradition as Dhū Nuwās, lays siege to the city Najran and takes it. [159] [160] Per la storia dei cognomi ebraici in Italia Il saggio dello storico Michele Luzzati nel volume “L’Italia dei cognomi” appena pubblicato dalla Pisa University Press In February 2009, 10 Yemeni Jews migrated to Israel, and in July 2009, three families, or 16 people in total, followed suit. [114] [115] On October 31, 2009, The Wall Street Journal reported that in June 2009, an estimated 350 Jews were left in Yemen, and by October 2009, 60 had emigrated to the United States, and 100 were considering following suit. [116] The BBC estimated that the community numbered 370 and was dwindling. [117] In 2010, it was reported that 200 Yemeni Jews would be allowed to immigrate to the United Kingdom. [118]

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The Jews of San Nicandro who are converts, descendants of the neofiti ( anusim) of San Nicandro Garganico;

Yemenite Jews were acquainted with the works of Saadia Gaon, Rashi, Kimhi, Nahmanides, Yehudah 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 Leviticus, Numbers, and Deuteronomy. Abraham ben Solomon wrote on the Prophets.

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They claim descent from the Jews who lived in Italy during the Roman period, although this alleged continuity can not be proven. Their Nusach is distinct from the Sephardic Nusach and the Ashkenazi Nusach, and are sometimes referred to in the scholarly literature as Italkim (Hebrew for "Italians"; pl. of italki, Middle Hebrew loanword from the Latin adjective italicu(m), meaning "Italic", "Latin", "Roman"; italkit is also used in Modern Hebrew as the word for "Italian language"). They have traditionally spoken a variety of Judeo-Italian languages. [ citation needed] Divisions [ edit ]