Yemeni League is the top division of the Yemen Football Association, it was created in 1990 after the unification of North and South Yemen. It was decided to set up a 4-level league system: Premier, First, Second and Third divisions.[1]
16 northern and 16 southern clubs entered the top level championship in the 1990-91 season. Previously, two separate championships were used for North Yemen and South Yemen.
Currently, 14 clubs play at the top level, with four clubs being relegated to the 2nd tier. The season is generally run from early November to late June with the league winners entering the AFC Cup and Arab Champions League..
Thursday, 3 February 2011
Weddings and marriage traditions
During a Yemenite Jewish wedding, the bride is bedecked with jewelry and wears the traditional wedding costume of Yemenite Jews. Her elaborate headdress is decorated with flowers and rue leaves, which are believed to ward off evil. Gold threads are woven into the fabric of her clothing. Songs are sung as a central part of a seven-day wedding celebration and their lyrics often tell of friendship and love in alternating verses of Hebrew and Arabic.[19]
Yemenite and other Eastern Jewish communities also perform a henna ceremony, an ancient ritual with Bronze Age origins,[20] a few weeks or days before the wedding. In the ceremony the bride and her guests hands and feet are decorated in intricate designs with a cosmetic paste derived from the henna plant.[21] After the paste has remained on the skin for up to two hours it is removed and leaves behind a deep orange stain that fades after two to three weeks.
Yemenites, like other Middle Eastern and North African Jewish communities, had a special affinity for Henna due to biblical and Talmudic references. Henna, in the Bible, is Camphire, and is mentioned in the Song of Solomon, as well as in the Talmud.
Rashi, a Jewish scholar from 11th c France, interpreted this passage that the clusters of henna flowers were a metaphor for forgiveness and absolution, showing that God forgave those who tested Him (the Beloved) in the desert. Henna was grown as a hedgerow around vineyards to hold soil against wind erosion in Israel as it was in other countries. A henna hedge with dense thorny branches protected a vulnerable, valuable crop such as a vineyard from hungry animals. The hedge, which protected and defended the vineyard, also had clusters of fragrant flowers. This would imply a metaphor for henna of a "beloved", who defends, shelters, and delights his lover. In the first millennium BCE, in Canaanite Israel, henna was closely associated with human sexuality and love, and the divine coupling of goddess and consort.[22]
Yemenite and other Eastern Jewish communities also perform a henna ceremony, an ancient ritual with Bronze Age origins,[20] a few weeks or days before the wedding. In the ceremony the bride and her guests hands and feet are decorated in intricate designs with a cosmetic paste derived from the henna plant.[21] After the paste has remained on the skin for up to two hours it is removed and leaves behind a deep orange stain that fades after two to three weeks.
Yemenites, like other Middle Eastern and North African Jewish communities, had a special affinity for Henna due to biblical and Talmudic references. Henna, in the Bible, is Camphire, and is mentioned in the Song of Solomon, as well as in the Talmud.
Rashi, a Jewish scholar from 11th c France, interpreted this passage that the clusters of henna flowers were a metaphor for forgiveness and absolution, showing that God forgave those who tested Him (the Beloved) in the desert. Henna was grown as a hedgerow around vineyards to hold soil against wind erosion in Israel as it was in other countries. A henna hedge with dense thorny branches protected a vulnerable, valuable crop such as a vineyard from hungry animals. The hedge, which protected and defended the vineyard, also had clusters of fragrant flowers. This would imply a metaphor for henna of a "beloved", who defends, shelters, and delights his lover. In the first millennium BCE, in Canaanite Israel, henna was closely associated with human sexuality and love, and the divine coupling of goddess and consort.[22]
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]
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:
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.
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]
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
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.
Kingdom of Aksum (520 - 570 CE)
Around 517/8, a Jewish king called Yusuf Asar Yathar (also known as Dhu Nuwas) usurped the kingship of Himyar from Ma`adkarib Ya`fur. Interestingly, Pseudo-Zacharias of Mytilene (fl. late 6th century) says that Yusuf became king because the previous king had died in winter, when the Aksumites could not cross the Red Sea and appoint another king. Ma`adkarib Ya`fur's long title puts its truthfulness in doubt, however.[12] Upon gaining power, Yusuf attacked the Aksumite garrison in Thifar, the Himyarite capital, killing many and destroying the church there.[13][14] The Christian King Kaleb of Axum learned of Dhu Nuwas's persecutions of Christians and Aksumites, and, according to Procopius, was further encouraged by his ally and fellow Christian Justin I of Byzantium, who requested Aksum's help to cut off silk supplies as part of his economic war against the Persians.[15]
Kaleb sent a fleet across the Red Sea and was able to defeat Dhu Nuwas, who was killed in battle according to an inscription from Husn al-Ghurab, while later Arab tradition has him riding his horse into the sea.[16] Kaleb installed a native Himyarite viceroy, Sumyafa` Ashwa`, who ruled until 525, when he was deposed by the Aksumite general (or soldier and former slave[17]) Abraha with the support of disgruntled Ethiopian soldiers.[14][18] According to the later Arabic sources, Kaleb retaliated by sending a force of 3,000 men under a relative, but the troops defected and killed their leader, and a second attempt at reigning in the rebellious Abraha also failed.[19][20] Later Ethiopian sources state that Kaleb abdicated to live out his years in a monastery and sent his crown to be hung in the Church of the Holy Sepulchre in Jerusalem. While uncertain, it seems to be supported by the die-links between his coins and those of his successor, Alla Amidas. An inscription of Sumyafa` Ashwa` also mentions two kings (nagaśt) of Aksum, indicating that the two may have co-ruled for a while before Kaleb abdicated in favor of Alla Amidas.[19]
Procopius notes that Abraha later submitted to Kaleb's successor, as supported by the former's inscription in 543 stating Aksum before the territories directly under his control. During his reign, Abraha repaired the Marib Dam in 543, and received embassies from Persia and Byzantium, including a request to free some bishops who had been imprisoned at Nisbis (according to John of Epheseus's Life of Simeon).[19][21] Abraha ruled until at least 547, sometime after which he was succeeded by his son, Aksum. Aksum (called "Yaksum" in Arabic sources) was perplexingly referred to as "of Ma'afir" (ḏū maʻāfir), the southwestern coast of Yemen, in Abraha's Marib dam inscription, and was succeeded by his brother, Masruq. Aksumite control in Yemen ended in 570 with the invasion of the elder Sassanid general Vahriz who, according to later legends, famously killed Masruq with his well-aimed arrow.[22]
Later Arabic sources also say that Abraha constructed a great Church called al-Qulays at Sana'a in order to divert pilgrimage from the Kaaba and have him die in the Year of the Elephant (570) after returning from a failed attack on Mecca (though he is thought to have died before this time).[17] The exact chronology of the early wars are uncertain, as a 525 inscription mentions the death of a King of Himyar, which could refer either to the Himyarite viceroy of Aksum, Sumyafa` Ashwa`, or to Yusuf Asar Yathar. The later Arabic histories also mention a conflict between Abraha and another Aksumite general named Aryat occurring in 525 as leading to the rebellion.[14]
Kaleb sent a fleet across the Red Sea and was able to defeat Dhu Nuwas, who was killed in battle according to an inscription from Husn al-Ghurab, while later Arab tradition has him riding his horse into the sea.[16] Kaleb installed a native Himyarite viceroy, Sumyafa` Ashwa`, who ruled until 525, when he was deposed by the Aksumite general (or soldier and former slave[17]) Abraha with the support of disgruntled Ethiopian soldiers.[14][18] According to the later Arabic sources, Kaleb retaliated by sending a force of 3,000 men under a relative, but the troops defected and killed their leader, and a second attempt at reigning in the rebellious Abraha also failed.[19][20] Later Ethiopian sources state that Kaleb abdicated to live out his years in a monastery and sent his crown to be hung in the Church of the Holy Sepulchre in Jerusalem. While uncertain, it seems to be supported by the die-links between his coins and those of his successor, Alla Amidas. An inscription of Sumyafa` Ashwa` also mentions two kings (nagaśt) of Aksum, indicating that the two may have co-ruled for a while before Kaleb abdicated in favor of Alla Amidas.[19]
Procopius notes that Abraha later submitted to Kaleb's successor, as supported by the former's inscription in 543 stating Aksum before the territories directly under his control. During his reign, Abraha repaired the Marib Dam in 543, and received embassies from Persia and Byzantium, including a request to free some bishops who had been imprisoned at Nisbis (according to John of Epheseus's Life of Simeon).[19][21] Abraha ruled until at least 547, sometime after which he was succeeded by his son, Aksum. Aksum (called "Yaksum" in Arabic sources) was perplexingly referred to as "of Ma'afir" (ḏū maʻāfir), the southwestern coast of Yemen, in Abraha's Marib dam inscription, and was succeeded by his brother, Masruq. Aksumite control in Yemen ended in 570 with the invasion of the elder Sassanid general Vahriz who, according to later legends, famously killed Masruq with his well-aimed arrow.[22]
Later Arabic sources also say that Abraha constructed a great Church called al-Qulays at Sana'a in order to divert pilgrimage from the Kaaba and have him die in the Year of the Elephant (570) after returning from a failed attack on Mecca (though he is thought to have died before this time).[17] The exact chronology of the early wars are uncertain, as a 525 inscription mentions the death of a King of Himyar, which could refer either to the Himyarite viceroy of Aksum, Sumyafa` Ashwa`, or to Yusuf Asar Yathar. The later Arabic histories also mention a conflict between Abraha and another Aksumite general named Aryat occurring in 525 as leading to the rebellion.[14]
Kingdom of Himyar (2nd Century BCE - 525 CE)
The Himyarites had united Southwestern Arabia, controlling the Red Sea as well as the coasts of the Gulf of Aden. From their capital city, the Himyarite Kings launched successful military campaigns, and had stretched its domain at times as far east to the Persian Gulf and as far north to the Arabian Desert.
During the 3rd century CE, the South Arabian kingdoms were in continuous conflict with one another. GDRT of Aksum began to interfere in South Arabian affairs, signing an alliance with Saba', and a Himyarite text notes that Hadramaut and Qataban were also all allied against the kingdom. As a result of this, the Kingdom of Aksum was able to capture the Himyarite capital of Thifar in the first quarter of the 3rd century. However, the alliances did not last, and Sha`ir Awtar of Saba' unexpectedly turned on Hadramaut, allying again with Aksum and taking its capital in 225. Himyar then allied with Saba' and invaded the newly taken Aksumite territories, retaking Thifar, which had been under the control of GDRT's son BYGT, and pushing Aksum back into the Tihama.[10][11]
They established their capital at Thifar (now just a small village in the Ibb region) and gradually absorbed the Sabaean kingdom. They traded from the port of Mawza'a on the Red Sea. Dhu Nuwas, a Himyarite king, changed the state religion to Judaism in the beginning of the 6th century and began to massacre the Christians. Outraged, Kaleb, the Christian King of Aksum with the encouragement of the Byzantine Emperor Justin I invaded and annexed Yemen. About fifty years later, Yemen fell to Persia.
During the 3rd century CE, the South Arabian kingdoms were in continuous conflict with one another. GDRT of Aksum began to interfere in South Arabian affairs, signing an alliance with Saba', and a Himyarite text notes that Hadramaut and Qataban were also all allied against the kingdom. As a result of this, the Kingdom of Aksum was able to capture the Himyarite capital of Thifar in the first quarter of the 3rd century. However, the alliances did not last, and Sha`ir Awtar of Saba' unexpectedly turned on Hadramaut, allying again with Aksum and taking its capital in 225. Himyar then allied with Saba' and invaded the newly taken Aksumite territories, retaking Thifar, which had been under the control of GDRT's son BYGT, and pushing Aksum back into the Tihama.[10][11]
They established their capital at Thifar (now just a small village in the Ibb region) and gradually absorbed the Sabaean kingdom. They traded from the port of Mawza'a on the Red Sea. Dhu Nuwas, a Himyarite king, changed the state religion to Judaism in the beginning of the 6th century and began to massacre the Christians. Outraged, Kaleb, the Christian King of Aksum with the encouragement of the Byzantine Emperor Justin I invaded and annexed Yemen. About fifty years later, Yemen fell to Persia.
Kingdom of Hadhramaut (8th century BCE - 300 CE)
The first known inscriptions of Hadramaut are known from the 8th century BCE. It was first referenced by an outside civilization in an Old Sabaic inscription of Karab'il Watar from the early 7th century BCE, in which the King of Hadramaut, Yada`'il, is mentioned as being one of his allies. When the Minaeans took control of the caravan routes in the 4th century BCE, however, Hadramaut became one of its confederates, probably because of commercial interests. It later became independent and was invaded by the growing kingdom of Himyar toward the end of the 1st century BCE, but it was able to repel the attack. Hadramaut annexed Qataban in the second half of the 2nd century AD, reaching its greatest size. During this period, Hadramaut was continuously at war with Himyar and Saba', and the Sabaean king Sha`irum Awtar was even able to take its capital, Shabwa, in 225. During this period the Kingdom of Aksum began to interfere in South Arabian affairs. King GDRT of Aksum acted by dispatching troops under his son, BYGT, sending them from the western coast to occupy Thifar, the Himyarite capital, as well as from the southern coast against Hadramaut as Sabaean allies. The kingdom of Hadramaut was eventually conquered by the Himyarite king Shammar Yuhar`ish around 300 CE, unifying all of the south Arabic kingdoms.[8]
Kingdom of Ma'in (8th century BCE - 100 BCE)
During Minaean rule the capital was at Karna (now known as Sadah). Their other important city was Yathill (now known as Baraqish). Other parts of modern Yemen include Qataban and the coastal string of watering stations known as the Hadhramaut. Though Saba' dominated in the earlier period of South Arabian history, Minaic inscriptions are of the same time period as the first Sabaic inscriptions. Note, however, that they pre-date the appearance of the Minaeans themselves, and, hence, are called now more appropriately as "Madhabic" rather than "Minaic". The Minaean Kingdom was centered in northwestern Yemen, with most of its cities laying along the Wadi Madhab. Minaic inscriptions have been found far afield of the Kingdom of Ma'in, as far away as al-`Ula in northwestern Saudi Arabia and even on the island of Delos and in Egypt. It was the first of the South Arabian kingdoms to end, and the Minaic language died around 100 CE.[9]
Kingdom of Qataban (4th century BCE - 200 CE)
Qataban was one of the ancient Yemeni kingdoms which thrived in the Baihan valley. Like the other Southern Arabian kingdoms it gained great wealth from the trade of frankincense and myrrh incense which were burned at altars. The capital of Qataban was named Timna and was located on the trade route which passed through the other kingdoms of Hadramaut, Saba and Ma'in. The chief deity of the Qatabanians was Amm, or "Uncle" and the people called themselves the "children of Amm".
Sabaean language
The Sabaean (or Sabaic) language was an Old South Arabian language spoken in Yemen from c. 1000 BCE to the 6th century CE, by the Sabaeans; it was used as a written language by some other peoples (sha`bs) of Ancient Yemen, including the Hashidites, Sirwahites, Humlanites, Ghaymanites, Himyarites, Radmanites etc.[1] It was written in the South Arabian alphabet.
The South Arabic alphabet used in Eritrea, Ethiopia and Yemen beginning in the 8th century BCE (all three locations) later evolved into the Ge'ez alphabet. Ge'ez language is no longer thought, as previously assumed, to be an offshoot of Sabaean or Old South Arabian[2], and there is linguistic evidence of Semitic languages being spoken in Eritrea and Ethiopia since at least 2000 BC.[3]
The South Arabic alphabet used in Eritrea, Ethiopia and Yemen beginning in the 8th century BCE (all three locations) later evolved into the Ge'ez alphabet. Ge'ez language is no longer thought, as previously assumed, to be an offshoot of Sabaean or Old South Arabian[2], and there is linguistic evidence of Semitic languages being spoken in Eritrea and Ethiopia since at least 2000 BC.[3]
Ancient history of Yemen
The ancient history of Yemen (South Arabia) is especially important because Yemen is one of the oldest centers of civilization in the Near East.[1] Its relatively fertile land and adequate rainfall in a moister climate helped sustain a stable population, a feature recognized by the ancient Greek geographer Ptolemy, who described Yemen as Eudaimon Arabia (better known in its Latin translation, Arabia Felix) meaning Fortunate Arabia or Happy Arabia. Between the 8th century BCE and the 6th century CE, it was dominated by six main states which rivaled each other, or were allied with each other and controlled the lucrative spice trade: Saba, Ma'in, Qataban, Hadhramaut, Awsan, and Himyar.[2] Islam arrived in 630 CE, and Yemen became part of the Muslim realm.
Pre Dynastic Qahtan (3rd millennium BC - 8th century BC)
According to some hypotheses, in the 3rd millennium BC the Arabs of the southern Arabian peninsula united under the leadership of Qahtan.[3] The Qahtanis began building simple earth dams and canals in the Marib area in the Sayhad desert. This area would later become the site of the Dam of Marib. A trade route began to flourish along the Red Sea coasts of Tihama. An order of high priests appeared in South Arabian culture who are referred to as the Mukkaribs of the "Sabeans"[4] represented by local tribal leaders who came to rule South Arabia and some parts of East Africa. This period witnessed the reign of the legendary Queen Bilqis mentioned in the Bible/Quran.[5] This period ended with the arrival of the alphabet in the 9th century BC. A variant of the Phoenician script, this will lead to the recording of the South Arabian history.
Kingdom of Saba (8th century BCE - 275 CE)Kingdom of Saba (8th century BCE - 275 CE)
During Sabaean rule, trade and agriculture flourished generating much wealth and prosperity. The Sabaean kingdom is located in what is now the Aseer region in southwestern Yemen, and its capital, Ma'rib, is located near what is now Yemen's modern capital, Sana'a.[6] According to Arab tradition, the eldest son of Noah, Shem, founded the city of Ma'rib.
During Sabaean rule, Yemen was called "Arabia Felix" by the Romans who were impressed by its wealth and prosperity. The Roman emperor Augustus sent a military expedition to conquer the "Arabia Felix", under the orders of Aelius Gallus. After an unsuccessful siege of Ma'rib, the Roman general retreated to Egypt, while his fleet destroyed the port of Aden in order to guarantee the Roman merchant route to India.
The success of the Kingdom was based on the cultivation and trade of spices and aromatics including frankincense and myrrh. These were exported to the Mediterranean, India, and Abyssinia where they were greatly prized by many cultures, using camels on routes through Arabia, and to India by sea.
Agriculture in Yemen thrived during this time due to an advanced irrigation system which consisted of large water tunnels in mountains, and dams. The most impressive of these earthworks, known as the Ma'rib Dam was built ca. 700 BCE, provided irrigation for about 25,000 acres (101 km²) of land[7] and stood for over a millennium, finally collapsing in 570 CE after centuries of neglect. The final destruction of the dam is noted in the Qur'an and the consequent failure of the irrigation system provoked the migration of up to 50,000 people.
The Sabaean kingdom, with its capital at Ma'rib where the remains of a large temple can still be seen, thrived for almost 14 centuries. Some have argued that this kingdom was the Sheba described in the Old Testament.
During Sabaean rule, Yemen was called "Arabia Felix" by the Romans who were impressed by its wealth and prosperity. The Roman emperor Augustus sent a military expedition to conquer the "Arabia Felix", under the orders of Aelius Gallus. After an unsuccessful siege of Ma'rib, the Roman general retreated to Egypt, while his fleet destroyed the port of Aden in order to guarantee the Roman merchant route to India.
The success of the Kingdom was based on the cultivation and trade of spices and aromatics including frankincense and myrrh. These were exported to the Mediterranean, India, and Abyssinia where they were greatly prized by many cultures, using camels on routes through Arabia, and to India by sea.
Agriculture in Yemen thrived during this time due to an advanced irrigation system which consisted of large water tunnels in mountains, and dams. The most impressive of these earthworks, known as the Ma'rib Dam was built ca. 700 BCE, provided irrigation for about 25,000 acres (101 km²) of land[7] and stood for over a millennium, finally collapsing in 570 CE after centuries of neglect. The final destruction of the dam is noted in the Qur'an and the consequent failure of the irrigation system provoked the migration of up to 50,000 people.
The Sabaean kingdom, with its capital at Ma'rib where the remains of a large temple can still be seen, thrived for almost 14 centuries. Some have argued that this kingdom was the Sheba described in the Old Testament.
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