Religious traditions

Yemenite Jews and the Aramaic speaking Kurdish Jews ^[15]) are the only communities who maintain the tradition of reading the Torah in the synagogue in both Hebrew and the Aramaic Targum ("translation"). Most non-Yemenite synagogues have a hired or specified person called a Baal Koreh, who reads from the Torah scroll when congregants are called to the Torah scroll for an aliyah. In the Yemenite tradition each person called to the Torah scroll for an aliyah reads for himself. Children under the age of Bar Mitzvah are often given the sixth aliyah. Each verse of the Torah read in Hebrew is followed by the Aramaic translation, usually chanted by a child. Both the sixth aliyah and the Targum have a simplified melody, distinct from the general Torah melody used for the other aliyot.
Like most other Jewish communities, Yemenite Jews chant different melodies for Torah, Prophets (Haftara), Megillat Aicha (Book of Lamentations), Kohelet (Ecclesiastes, read during Sukkot), and Megillat Esther (the Scroll of Esther read on Purim). Unlike in Ashkenazic communities, there are melodies for Mishle (Proverbs) and Psalms.^[16]

Every Yemenite Jew knew how to read from the Torah Scroll with the correct pronunciation and tune, exactly right in every detail. Each man who was called up to the Torah read his section by himself. All this was possible because children right from the start learned to read without any vowels. Their diction is much more correct than the Sephardic and Ashkenazic dialect. The results of their education are outstanding, for example if someone is speaking with his neighbor and needs to quote a verse from the Bible, he speaks it out by heart, without pause or effort, with its melody.^[17]

In larger Jewish communities, such as Sana'a and Sad'a, boys were sent to the Ma'lamed at the age of three to begin their religious learning. They attended the Ma'lamed from early dawn to sunset Sunday through Thursday and until noon on Friday. Jewish women were required to have a thorough knowledge of the laws pertaining to Kashrut and Taharat Mishpachah (family purity) i.e. Niddah. Some women even mastered the laws of Shechita, thereby acting as ritual slaughterers.
People also sat on the floors of synagogues instead of chairs, similar to the way many other non-Ashkenazi Jews sit in synagogues, and the way Yemeni Muslims sit in mosques. (In fact to this day, chairs are quite rare in Yemen) This is in accordance with what Rambam (Maimonides) wrote in his Mishneh Torah:

"We are to practise respect in synagogues... and all of the People of Israel in Spain, and in the West, and in the area of Iraq, and in the Land of Israel, are accustomed to light lanterns in the synagogues, and to lay out mats on the ground, in order to sit upon them. But in the cities of Edom (portions of Europe), there they sit on chairs."

- Hilchot Tefila 11:5

"..and because of this (prostration) all of Israel is accustomed to lay mats in their synagogues on the stone floors, or types of straw and hay, to separate between their faces and the stones."

- Hilchot Avodah Zarah 6:7

The lack of chairs may also have been to provide more space for prostration, another ancient Jewish observance that the Jews of Yemen continued to practise until very recent times.^[18] There are still a few Yemenite Jews who prostrate themselves during the part of every-day Jewish prayer called Tachanun (Supplication), though such individuals usually do so in privacy. In the small Jewish community that exists today in Bet Harash Prostration is still done during the tachnun prayer. Jews of European origin generally prostrate only during certain portions of special prayers during Rosh Hashanah (Jewish New Year) and Yom Kippur (Day of Atonement). Prostration was a common practise amongst all Jews until some point during the late Middle Ages or Renaissance period.
Like Yemenite Jewish homes, the synagogues in Yemen had to be lower in height than the lowest mosque in the area. In order to accommodate this, synagogues were built into the ground to give them more space without looking large from the outside. In some parts of Yemen, minyanim would often just meet in homes of Jews instead of the community having a separate building for a synagogue. Beauty and artwork were saved for the ritual objects in the synagogue and in the home.