Yiḥyah Qafiḥ (Hebrew:רבי יחיא בן שלמה קאפח;Arabic:يحيى القافح also known asYiḥyah ibn Shalomo el Qafiḥ and asYahya Kapach (his Hebrew name)) (1850–1931),[1] known also as"Ha-Yashish" (English: "the Elder"), served as the Chief Rabbi ofSana'a,Yemen in the late nineteenth and early twentieth centuries. He was one of the foremostrabbinical scholars in Sana'a during that period, and an advocate of reforms in Jewish education. He was also learned inastronomy, and rabbinic astrology and Jewish classical literature. [2]
Yihyah Qafih was raised by his grandfather, after being orphaned of his father and mother at around the age of six. As a child, he studied Torah under the great Rabbi, R. Ḥayim Qoraḥ, his deceased mother's nephew.[3] Later, he studied under Rabbi Yiḥya b. Yosef al-Qāreh, from whom he received his ritual-slaughtering license in 1870. Although Rabbi Yihya Qafih served for only one year (1899–1900) as the Chief Rabbi of Yemen (Turk.Ḥakham Bāshī), he was a permanent member of the rabbinic court inSana'a until his death, serving with the Chief Jurist and Rabbi,Yihya Yitzhak Halevi (d. 1932), whose signatures appear together in many of the court documents andresponsa issued in the first quarter of the 20th century.[4] In the late 19th century, he was the host to the Austrian Arabist and archeologist,Eduard Glaser,[5][6] who conducted research in Yemen, and at the turn of the 20th century, he carried on a written correspondence with one of the chief rabbis of Ottoman Palestine in Jaffa, RabbiAbraham Isaac Kohen Kook, who later took on this role in an official capacity in 1921, in which he and his fellow jurists answered twenty-six questions posed to the Court at Sana'a.[7]
Rabbi Qafiḥ had served as one of the chief instructors in the city's largest seat of learning (yeshiva), held then in the synagogue known asBayt Saleḥ, until a famine in 1905, resulting from a war with the Ottoman Turks, forced the closure of theyeshiva. In the spring of 1906, Rabbi Yihya Qafiḥ was confirmed by the ruling monarch as one of four representatives of the Jewish community in Sana'a, along with Harun al-Cohen, Yiḥya Yitzḥak Halevi and Yiḥya al-Abyadh. The document outlined the obligations of the Jewish community toward the Muslim State and thePoll Tax (Ar.al-jizya) assessed against every male 13 years of age and older.[8] In 1909, he became the headmaster of a Jewish school built by theOttoman Turks in Sana'a, known asal-Makktab[9] He initiated many reforms in Jewish education, such as teaching arithmetic and geography alongside the Torah, and employing Turkish teachers in the school for teaching the Turkish language to Jewish youth. One of the failures of the school, according to Yemen's last Chief Rabbi, RabbiAmram Qorah, was that by teaching the Turkish language, their study of Hebrew suffered, seeing that the Jewish youth had less time to fully acclimate themselves to the rules of Hebrew grammar and to the finesse of the language.[10] During this time, the controversy over the study of theZohar worsened. After being incarcerated twice[11] by Muslim authorities in 1914, being released only in Adar of 1915, Rabbi Qafiḥ regretted his earlier reluctance to speak out against aspects of the community with which he disagreed.[11] He began to be more vocally opposed to practices he perceived as folk superstition. It was around this time that he augmented theDor Deʻah movement inOrthodox Judaism, to counter the influence ofLurianicKabbalah, seeking to promote a more rational approaches to Judaism such those ofMaimonides andSa'adiah Gaon, and to encourage the practice ofHalakha as formulated by Rambam in theMishneh Torah. However, the innovations and textual readings enacted by Rabbi Qafih in hisBeit midrash were the main cause for the schism in Sanaa's Jewish community, a schism that was fanned perpetually by "highly spirited youth."[12] Since theDarda'im were interspersed in all the synagogues in Sana'a, the proprietors of those synagogues feared that this would lead to changes in their own rituals and customs, which they strongly opposed.[13]
Rabbi Yiḥyah Qafiḥ was known to have "spent huge sums in order to recover manuscripts, even fragments of manuscripts of his [Maimonides'] works."[14]
Ethnographer and historian,Shelomo Dov Goitein, gave a poignant description of the new movement in Yemen of whichHayyim Habshush was a member, and which movement in later years, after his death, had been further expanded under the charismatic leadership of Rabbi Yihya Qafih: “...He (i.e. Hayyim Habshush) and his friends, partly under European influence, but driven mainly by developments among the Yemenite Jews themselves, formed a group who ardently opposed all those forces of mysticism, superstition and fatalism which were then so prevalent in the country and strove for exact knowledge and independent thought, and the application of both to life.”[15] This same movement would later be coined the nameDaradʻah by RabbiYihya Yitzhak Halevi, a word which is an Arabic broken plural made-up of the Hebrew wordsDör Deʻoh, which means "Generation of Reason."[16]
Rabbi Qafiḥ identified a strong superstitious influence in Yemen which he saw as contrary to Orthodox Judaism. For example, his grandson Rabbi Yosef Qafih related one of many Yemenite customs for "חינוך הבית" whereby they would bake plain bread without salt and prepare "the table of appeasement."[17] Inviting more than 10 children aged seven or eight who waited outside, they set the table, scattering thin-ash upon it; crumbled the plain bread into bits, placing them upon the table holding the ashes; and exited the kitchen stating, to thedemons (Hebrew: שדים), "this is your portion."[18] Shortly thereafter they would abruptly open its doors, whereupon the children bursted in, grabbing the saltless pieces and eating them. Rabbi Yiḥya Qafiḥ sharply opposed theseminhagim being of the opinion that, in addition to the stupidity of the matter,[19] they areBiblically forbidden because ofdarkhei haEmori.[20]
In a letter addressed to RabbiAvraham Isaac Kook, the chief Rabbi ofMandate Palestine, Rabbi Yihya Qafih argued that the mystical ideas presented in Kabbalistic literature contradict his understanding of Judaism as a rational philosophical and legalistic system. Rav Kook refuted these concerns in his reply, defending the Zohar and requesting that Qafih revert from his position.[21]
The work for which Rabbi Qafiḥ is most well known isMilḥamot HaShem (Wars of the Lord, which takes the same name as earlier books) and which he began writing in 1914[citation needed] (published in Jerusalem, 5691 [1930/1931]). In it he argues that theZohar is not authentic and that attributing its authorship to theTannaitic sage RabbiShimon bar Yochai is to besmirch him.Milḥamot HaShem argues that Kabbalstic concepts such as the emanation of sefirot and partzufim muddied the pure monotheism of Judaism. This stance met with much opposition, and led the Rabbi to become engaged in correspondence with RabbiAbraham Isaac Kook (the firstAshkenazi Chief Rabbi ofBritish Mandate Palestine, who was known for his engagement with mysticism).[22] Rabbi Qafiḥ sent a copy ofMilḥamot HaShem to Jerusalem in hopes of expediting its printing there, so that in the event additional objections would be raised he would have the opportunity to respond while still alive, but delays and a prolonged printing process resulted in his death soon after its printing and editing.[23] SomeRabbis of the Haredi camp, such as RabbiChaim Kanievsky, have echoed condemnation of Rabbi Qafiḥ's work asheretical.[24] Others, such as RabbiOvadia Yosef, have expressed disagreement with Rabbi Yihyah Qafih's work but maintained that such views are not heretical.[25] Yet others, such as RabbisEliyahu Dessler andGedaliah Nadel, expressed agreement and maintained that it is acceptable to believe that the Zohar was not written by RabbiShimon bar Yochai and that it had a late authorship.[26] Already over 200 years ago theNoda Bihudah, in hisseferDerushei HaTzlach,[27] argued that the Zohar is to be considered unreliable as it came into our hands many hundreds of years afterRashbi's death and it lacks an unbrokenmesorah as to its authenticity, among other reasons.[28] Similarly, and taking after R.Yaakov Emden,Hatam Sofer was of the opinion that the majority of the Zohar was written in the medieval period, with a leading student[29] of his even reporting Sofer to have said in the presence of many disciples "that if one separates what R. Simeon ben Yohai wrote from the later additions, the Zohar would only contain a few pages."[30]
A related work, printed at the same time asMilḥamot HaShem, isDa'at Elohim (published in Jerusalem, 5691 [1930/1931]),[31] written in response to an essay[32] byHillel Zeitlin that appeared in the Hebrew quarterlyHaTekufah,Book 5 (1919).[33]
In the introduction to his English translation ofR. Yosef Ergas's book Shomer Emunim, Rabbi Avinoam Fraenkel outlines the heavy reliance of R. Qafiḥ's anti-Kabbalistic argument on citations of the bookOz Le'Elohim byNechemia Chiya Chayun. Qafiḥ incorrectly presented Chayun's book as representative of the beliefs of mainstream Jewish Kabbalah, despite the fact the Chayun was aShabbatean and that the book was a commentary on a book written by the false messiahShabbatai Tzvi.[34] R. Ergas polemicized against Chayun in his booksTochachat Megula andHaTzad Nachash, quoting directly and exposing Chayun's work as divorced from Judaism and Kabbalah. R. Qafiḥ's portrayal ofOz Le'Elohim as if it were an accepted, legitimate source on the subject was either a major scholarly error, or an intentional misrepresentation in support of his attack against Kabbalah. Rav Kook also called this very mistake out in a letter written as an approbation to the bookEmunat Hashem, which was a systematic refutation of Milḥamot Hashem.[35]
Of Rabbi Yiḥyah Qafiḥ's more famous disciples wereMori Yiḥya al-Abyadh who served as the Chief-Rabbi of Yemen (1932–1934) after the death of Rabbi Yihya Yizhak Halevi, and whose most memorable enactment was to erect two new gates at the far north-western extremity of the plain where the Jewish Quarter was built, in order to fix thereby the laws governing the carrying of objects from one domain to another (Eruv), and to prevent Muslims from entering the Jewish Quarter at night to purchase liquor;[36] Rabbi Yosef b. Aharon Amar Halevi (1911–1988), who rose to acclaim in the land of Israel for having punctuated the entireBabylonian Talmud in the traditional manner in which words were pronounced inSana'a, a work that took him twenty years to complete; andYisrael Yeshayahu,[37] a member of theIsraeli Parliament in 1951, and co-editor of the historical book,Shevuth Teiman, in 1945.
In 1927, Rabbi Yiḥyah Qafiḥ retrieved the world's oldest completeMishnah commentary from thegenizah of OldSana'a, that of RabbiNathan ben Abraham,President of the Academy in theLand of Israel (11th-century CE). The work, thanks largely to the efforts of Rabbi Yiḥyah Qafiḥ's grandson, RabbiYosef Qafiḥ, saw publication in 1955. Rabbi Yosef Qafih, who succeeded his grandfather in Yemen, and later in Israel, became one of the foremost leaders of theYemenite community. He published corrected and translated versions of texts (see hispublished works), including all of Maimonides’ Jewish[38] works based on centuries-old manuscripts rescued and preserved by his grandfather.
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