RT
当代卡拉伊姆人(Karaim)镇楼

历史上以犹太教为国教的国家有：

阿迪亚波纳王国（Adiabene）

犹太人是指信犹太教的人吗？

先占楼

Adiabene (from the Ancient Greek Ἀδιαβηνή, Adiabene, itself derived from Syriac: ܚܕܝܐܒ, Ḥaḏy’aḇ orḤḏay’aḇ, Old Persian: Nodshirakan,Armenian: Նոր Շիրական, Nor Shirakan) was an ancient kingdom inAssyria,with its capital at Arbela (modern-day Arbil, Iraq).
Adiabenian rulers converted to Judaism from Ashurism in the 1st century.Queen Helena of Adiabene (known in Jewish sources as Heleni HaMalka) moved to Jerusalem where she built palaces for herself and her sons, Izates bar Monobazand Monobaz II at the northern part of the city of David, south of the Temple Mount, and aided Israel in their war with Rome.According to the Talmud, both Helena and Monobaz donated large funds for the Temple of Jerusalem.

维基资料：https://en.wikipedia.org/wiki/Adiabene
帕提亚属国志之阿狄亚贝尼列传一https://tieba.baidu.com/p/1651714453

Helena of Adiabene
https://en.wikipedia.org/wiki/Helena_of_Adiabene

维基资料：https://en.wikipedia.org/wiki/Himyarite_Kingdom

他要指定的那个地方

可萨汗国，阿比西尼亚皇帝自称所罗门和示巴女王之后，希木叶尔是也门人的

The Himyarite kings appear to have abandoned polytheism and converted to Judaism around the year 380, several decades after the conversion of the Ethiopian kingdom of Aksum to Christianity (340), though no changes occurred in its script, calendar, or language (unlike Aksum).This date marks the end of an era in which numerous inscriptions record the names and deeds of kings, and dedicate buildings to local (e.g. Wagal and Simyada) and major (e.g. Almaqah) gods. From the 380s, temples were abandoned and dedications to the old gods ceased, replaced by references to Rahmanan, "the Lord of Heaven" or "Lord of Heaven and Earth".The political context for this conversion may have been Arabia's interest in maintaining neutrality and good trade relations with the competing empires of Christian Byzantium and Zoroastrian Persia.
One of the first Jewish kings, Tub'a Abu Kariba As'ad (r. 390-420), is believed to have converted following a military expedition into northern Arabia in an effort to eliminate Byzantine influence. The Byzantine emperors had long eyed the Arabian Peninsula and sought to control the lucrative spice trade and route to India. The Byzantines hoped to establish a protectorate by converting the inhabitants to Christianity. Some progress had been made in northern Arabia but with little success in Ḥimyar.
Abu-Kariba's forces reached Yathrib and, meeting no resistance, they passed through the city, leaving the king's son behind as governor. Abu-Kariba soon received news that the people of Yathrib had killed his son. He turned back in order to wreak vengeance on the city. After cutting down the palm trees from which the inhabitants derived their main income, he laid siege to the city. The Jews of Yathrib fought side by side with their pagan neighbors.
During the siege Abu-Kariba fell severely ill. Two Jewish scholars in Yathrib, Ka'ab and Asad by name, called on the king in his camp and used their knowledge of medicine to restore him to health. While attending the king, they pleaded with him to lift the siege and make peace. The sages' appeal is said to have persuaded Abu-Kariba; he called off his attack and also embraced Judaism along with his entire army.
At his insistence, the two Jewish scholars accompanied the Ḥimyarite king back to his capital, where he demanded that
all his people convert to Judaism. Initially, there was great resistance, but after an ordeal had justified the king's demand and confirmed the truth of the Jewish faith, many Himyarites embraced Judaism. Some historians argue that the conversions were not due to political motivations, but that Judaism, by its philosophical, simplistic and austere nature, was attractive to the nature of the Semitic people.

Abu-Kariba continued to engage in military campaigns and met his death under unclear circumstances. Some scholars believe that his own soldiers killed him. He left three sons, Ḥasan, 'Amru, and Zorah, all of whom were minors at the time. After Abu-Kariba's demise, a pagan named Dhū-Shanatir seized the throne.In the reign of Subahbi'il Yakkaf, the son of Abu Karib Assad, a certain Azqir, a Christian missionary from Najrān was put to death after he had erected a chapel with a cross. Christian sources interpret the event as a martyrdom at Jewish hands -the site for his execution, Najrān, being said to have been chosen on the advice of a rabbi,but indigenous sources do not mention persecutions on the grounds of faith, and it may have been merely to deter the extension of Byzantine influence.
The first Aksumite invasion took place sometime in the 5th century and was triggered by the murder of some Byzantine merchants. Two Christian sources, including the Zuqnin Chronicle once attributed to Dionysius I Telmaharoyo, which was written over three centuries later, the Himyarite king motivated the killings by stating, "
This is because in the countries of the Romans the Christians wickedly harass
the Jews who live in their countries and kill many of them. Therefore I am putting these men to death."In retaliation the Aksumites invaded the land and thereafter established a bishopric and built Christian churches in Zafar.
The Jewish monarchy in Ḥimyar ended with the reign of Yṳsuf, known as Dhū Nuwās, who in 523 attacked the Christian population of Najrān. By the year 500, on the eve of the regency of Marthad'īlān Yanūf (c. 500-515) the kingdom of Himyar exercised control over much of the Arabian peninsula. It was during his reign that the Himyarite kingdom began to become a tributary state of Aksum, the process concluding by the time of the reign of Ma'dīkarib Yafur (519-522), a Christian appointed by the Aksumites. A coup d'état ensued, with Dhu Nuwas, who had attempted to overthrow the dynasty several years earlier, assuming authority after killing the Aksumite garrison in Zafār. He then proceeded to engage the Ethiopian guards, and their Christian allies in the Tihāma coastal lowlands facing Abyssinia. After taking the port of Mukhawān, where he burnt down the local church, and advanced south as far as the fortress of Maddabān overlooking the Bab-el-Mandeb, where he expected Kaleb Ella Aṣbeḥa to land his fleet.The campaign eventually killed between 11,500 and 14,000, and took a similar number of prisoners.Mukhawān became his base, while he dispatched one of his generals,
a Jewish prince by the name of Sharaḥ'īl Yaqbul dhu Yaz'an against Najrān, a predominantly Christian oasis, with a good number of Jews, who had supported with troops his earlier rebellion, but refused to recognize his authority after the massacre of the Aksumite garrison. The general blocked the caravan route connecting Najrān with Eastern Arabia.

最后当然是大名鼎鼎的可萨汗国(Khazar Khaganate)了~
https://en.wikipedia.org/wiki/Khazars

The conversion of Khazars to Judaism, though doubts persist,is reported overwhelmingly by external sources and in the Khazar Correspondence, Hebrew documents whose authenticity was long doubted and challenged,but which specialists now widely accept either as authentic or as reflecting internal Khazar traditions.Archaeological evidence for conversion, on the other hand, remains elusive,and may reflect either the incompleteness of excavations, or that the stratum of actual adherents was thin.Conversion of steppe or peripheral tribes to a universal religion is a fairly well attested phenomenon,
and
the Khazar conversion to
Judaism, though unusual, was not unique.A few scholars have theorized that the conversion of the Khazar elite to Judaism never happened. Moshe Gil argues that the conversion of Khazars is a myth, that Arab sources do not mention Khazars as Jews, and that contemporary Jewish responsa show no trace of Khazarian Jews. He concludes that the conversion 'never happened'. Stampfer has recently seconded Gil's heterodoxy.
Jews from both the Islamic world and Byzantium are known to have migrated to
Khazaria during periods of persecution under Heraclius, Justinian II, Leo III, and Romanus Lakapēnos.For Simon Schama, Jewish communities from the Balkans and the Bosphoran Crimea, especially from Panticapaeum, began migrating to the more hospitable climate of pagan Khazaria in the wake of these persecutions, and were joined there by Jewish refugees from Armenia. The Geniza fragments, he argues, make it clear the Judaising reforms sent roots down into the whole of the population.The pattern is one of an elite conversion preceding large-scale adoption of the new religion by the general population, which often resisted the imposition.One important condition for mass conversion was a settled urban state, where churches, synagogues or mosques provided a focus for religion, as opposed to the free nomadic lifestyle of life on the open steppes.A tradition of the Iranian Judeo-Tats claims that their ancestors were responsible for the Khazar conversion. A legend traceable to the 16th-century Italian rabbi Judah Moscato attributed it to Yitzhak ha-Sangari.