Yosef Qafiḥ (Hebrew:יוסף קאפחpronounced[josefqafiħ],Arabic:يوسف القافح), widely known as RabbiYosef Kapach (27 November 1917 – 21 July 2000), was a Yemenite-Israeliauthority on Jewish religious law (halakha), adayan of theSupreme Rabbinical Court in Israel, and one of the foremost leaders of theYemenite Jewish community inIsrael, where he was sought after by non-Yemenites as well.[1][2] He is widely known for his editions and translations of the works ofMaimonides,Saadia Gaon, and other early rabbinic authorities (Rishonim), particularly his restoration of theMishneh Torah from old Yemenite manuscripts and his accompanying commentary culled from close to 300 additional commentators[3] and with original insights. He was the grandson of RabbiYiḥyah Qafiḥ, a prominent Yemenite leader and founder of theDor Deah movement in Yemen. Qafih was the recipient of many awards, as well as an Honorary Doctorate fromBar-Ilan University.
Yosef Qafiḥ was born 27 November 1917 inSana'a inYemen. His father was Rabbi David Qafiḥ, who died after being assaulted by an Arab man, when his son Yosef was less than one year old. At the age of five, Yosef also lost his mother and was raised by his grandfather RabbiYiḥyah Qafiḥ, under whom he studiedTorah. In 1927, Yosef helped his grandfather retrieve the oldest completeMishnah commentary from the Jewish community'sgenizah in Sana'a, containing RabbiNathan ben Abraham's elucidation of difficult words and passages in the Mishnah.[4] The commentary was later published in Israel. (Young children in Yemen were often employed as copyists of ancient manuscripts.) At the age of thirteen, Yosef wrote out a complete copy ofMaimonides'Guide for the Perplexed inJudeo-Arabic.[5]
When Yosef was 14, his grandfather died. When he and two of his acquaintances went to visit the burial-site of Yosef's grandfather, and then his father, they were accused of having burnt the grave of his grandfather's chief disputant, and were arrested and held in bonds. Because of the rift in the community between those who adhered tokabbalah and the rationalists, the twoinformers told the Arab authority about the young Yosef being a Jewish orphan, and that under the laws of the state'sOrphans' Decree he was required to be taken under the arms of the Islamic State and converted to Islam. The child was questioned about his father and upon the realization that his forced conversion to Islam was the informants' intent–with the arson accusation being a means to render him vulnerable to Muslim authority and attention–he did not answer his interrogator, and was released by the prison authority for no explained reason.[6] The Imam,Yahya Muhammad Hamid ed-Din, urgently requested that they find him a bride to bypass forced conversion to Islam as an orphaned child. Rabbi Yihye al-Abyadh (the king's physician) arranged for Yosef's marriage toBracha Saleh (Tzadok) in the same year of his grandfather's passing. In his early years, he worked as a silversmith.
Rabbi Yosef Qafiḥ was a member of the Chief Rabbinate Council of Israel and president of the Yemenite community in Jerusalem. He died on 21 July 2000 at the age of 82, and is buried in Jerusalem'sHar HaMenuchot cemetery.
His main work in the field of Torah literature was his translation and publication of manuscripts of numerous works bySephardicRishonim, includingHaNivchar BeEmunot u'va-Deot ofSaadia Gaon, theTorat Chovot HaLevavot byBahya ibn Pakuda, theKuzari byJudah ha-Levi and many other works inJudaeo-Arabic. The prime place in his oeuvre is reserved for the writings of Maimonides: he translated theGuide for the Perplexed, Commentary on theMishnah,Sefer Hamitzvot, letters, andBeiur M'lekhet HaHiggayon, and he edited a 24-volume set of theMishneh Torah (posthumously divided into 25). His works and translations received recognition from the academic and Rabbinic world alike. His edition of Maimonides' Commentary on the Mishnah in particular is a regularly cited source inArtScroll's Yad Avraham Mishnah Series, with RabbisNosson Scherman andMeir Zlotowitz recognizing it as a "justly acclaimed translation of what is assumed to be Rambam's own manuscript."[11] RabbiOvadia Yosef wrote that the seven years he sat with "the greatGaon Rabbi Yosef QafiḥZT"L" in the beth din were "seven good years"[12] and that Rabbi Qafiḥ toiled over his Torah day and night.[13]
Qafih wrote extensively about the heritage ofYemenite Jews, describing in hissefer, "Halichot Teman", the Jewish life in Yemen, eclipsing even the renowned works ofAmram Qorah and ethnographer,Yaakov Sapir. He published several works of Yemenite Jewish provenance, such asMaor ha-Afelah byNethanel ben Isaiah (14th-century), andGarden of the Intellects byNatan'el al-Fayyumi (12th-century). He also published, under the title of the "Shivat Tzion"Tiklal, aYemenite prayer book in three volumes with occasional notes citing views of Maimonides. In 1993 he published a new version under the title of "Siaḥ Yerushalayim" in four volumes (posthumously edited to six). Qafiḥ's seminal work, however, was his commentary onMaimonides'Mishne Torah, where he highlighted textual variations based on the Yemenite handwritten manuscripts of Maimonides' Code of Jewish law. Qafiḥ identified with theDor Dai tendency, except that he did not publicly express opposition to theZohar beyond saying that it was preferable to draw sustenance from the teachings of Maimonides. In his leadership of the Yemenite community in Israel he endeavored to maintain peace between the main factions in the community and worked to preserve Yemenite customs. In matters pertaining to Yemenite customs, even where later customs conflict with the earlier custom, RabbiMordechai Eliyahu regarded the opinion of Rabbi Qafiḥ, who he called Mori Yusef (Hebrew: מארי יוסף),[14] to be decisive.[15]
The fruit of Rabbi Qafiḥ's scholarship remains, for the most part, untranslated and as such largely inaccessible to the English-speaking public. Examples of English translations based on his bilingual (Hebrew/Arabic) editions include Saadia on Job by Dr. Lenn E. Goodman,[16][17] Professor of Philosophy and Jewish Studies, and Maimonides'Sefer Hamitzvot[18] by Rabbi Berel Bell, Dayan of Kehilas Lubavitch on the Beth Din of Montreal and the founding dean of Chaya Mushka Seminary.
Rabbi Qafih's followers observe halakhah as codified in Maimonides' Mishneh Torah with Qafih's commentary. Halakhic literature stemming from the rulings of Maimonides and Qafih has also been published. Although Rabbi Qafih had serious reservations about learning halakhah from halakhic compendiums and abridgments,[19] for the benefit of the general public his students have publishedsefarim to aid in following the rulings of Maimonides and Qafih. Among these works, the following has been published:
שמטת משה על הלכות שביעית by Rabbi Aviad Ashwal,[25] on the laws ofShmitta.
Of note is an index volume of sorts,Lanhotam (Hebrew title: לַנְחֹתָם דרך 'משנה תורה')[26] by Yosi Seri, which is a reference guide for learners of the Mishneh Torah with Rabbi Qafih's commentary.
Written responsa of Rabbi Qafih have been printed (listed below in Published Works) and have been regularly publicized inAllon Or Hahalichot.[27][28][29] Responsa drawn from Rabbi Qafih in oral conversations have been put to writing inתשובות הרב יוסף קאפח לתלמידו תמיר רצון (edited by Rabbi Itamar Cohen)[30] and שו"ת טל יוסף: הרב יוסף קאפח of Rabbi Shmuel Tal.[31]
Alongside the written works,shiurim rooted in Maimonidean doctrine and the exposition of Rabbi Qafih's teachings are given on a regular basis by a number of Rabbis in Israel such as RabbisRatzon Arusi, Uri Melammed,[32] and Elyaqim Tzadoq. Shiurim of Rabbi Ratzon Arusi, Qafih's foremost student, are made freely available atnet-sah.org.[33]
Close to 10 volumes of the Masorah L'Yosef journal have been published[34] which include essays by authors of various persuasions that deal with Maimonides' and Rabbi Yosef Qafih's teachings. Other publications of note, with essays relating to Qafih's teachings, include ספר זכרון לרב יוסף בן דוד קאפח,[35]From Yemen to Israel (Hebrew:מתימן לישראל),[36] and דברי שלום ואמת.[37]
Of special note among Rabbi Yosef Qafih's expounders is Rabbi Aharon Qafih who in addition to giving many weekly shiurim[38][39] has published the sefarim יריעות אהרן[40] and מנחת אהרן,[41] and numerous essays,[42] devoted to Maimonidean doctrine and the teachings of Rabbi Yosef Qafih.
Sefer Yetzira, with Saadia Gaon's version of the text itself along with his Arabic commentary with facing Hebrew translation.[43]
Translations into Hebrew of Saadya Gaon's Arabic translation and commentary onTanakh have included volumes on the Torah,[44] Megillot,[45][46] Tehillim,[47] Iyyov[48][49] (translated to English by Dr. L. E. Goodman),[16][17] Mishlei,[50] and Daniel.[51][52] (Although Saadia on Isaiah was not, on its own,[53] translated by Kafih, he sometimes translated portions that he quoted,[54] while at other times he referred[55] readers toDerenbourg's edition.[56][57][58])
Megillath Antiyuchas (Hebrew:מגלת אַנְטִיוּכַס) with Saadya Gaon's Arabic translation and the extant portion of his introduction[59] with facing Hebrew translation.[60]
Beiur M'lekhet HaHiggayon, the first compilation of Maimonides, in original Arabic with facing Hebrew translation as well as various commentaries.[69]
Maimonides' Commentary on the Mishnah, in original Arabic with facing Hebrew translation (later editions have Hebrew only, in three volumes).
A selection fromPereq Ḥeleq (Maimonides' commentary on the tenth chapter of Sanhedrin) was translated to English per Rabbi Kafih's edition[70] by Charles E. Butterworth and Raymond L. Weiss inEthical Writings of Maimonides (New York, 1975).[71][72]
Eight Chapters (Maimonides' Introduction to TractateAvoth) was translated to English, primarily per Rabbi Kafih's edition,[73] by Charles E. Butterworth and Raymond L. Weiss inEthical Writings of Maimonides (New York, 1975),p. 60-104.
Mishneh Torah (Hebrew:מִשׁנֵה תּוֹרָה) of theRambam, published according to ancient Yemenite manuscripts, with his own commentary (23-25 volumes).[74]
Complete list of Mishneh Torah volumes
Sefer HaMadda` (Hebrew: סֵפֶר הַמַּדָּע): Volume 1:[75] הקדמת הרמב"ם. מנין המצוות. תוכן ההלכות של כל ספר משנה תורה. ספר המדע: הִלכּוֹת יסודי התורה, הלכות דעות, הלכות תלמוד תורה, הלכות עבודה זרה וחקות הגוים, הלכות תשובה
Sefer Ahavah (Hebrew: ספר אַהֲבָה): Volume 2:[76] ספר אהבה: הלכות קרית שמע, הלכות תפלה וברכת כהנים, הלכות תפלין ומזוזה וספר תורה, הלכות ציצית, הלכות ברכות, הלכות מילה. נוסח התפלה
Sefer Hamitzvot, in original Arabic with facing Hebrew translation (5731 [1971]).[100] This edition succeeded the Rambam L'Am edition ofSefer HaMitzvot (5718 [1958]) for which Rabbi Qafih provided his translation and notes. In his later edition Rabbi Qafih repeatedly called out the former edition for its printing of errors against his agreement and without his knowledge,[101] emphasizing that it should not be relied upon.[102]
Based on what was then the newly-published edition of Rambam L'Am,[103] Rabbi Dr.Charles B. Chavel translated Sefer HaMitzvot, published in two volumes by theSoncino Press in 1967 asThe Commandments (Sefer Ha-Mitzvoth of Maimonides). Soncino Press described their edition as "the first complete English translation of theSefer Ha-Mitzvoth based upon Rabbi Kapach's work." As Rabbi Bell would later note, "neither Rabbi Chavel nor Soncino were aware of Rabbi Kapach's reservations about the 1958 edition,"[104] as only 13 years thereafter, in 1971, would Rabbi Qafih supersede this Mossad Harav Kook edition.
Based on Rabbi Qafih's edition with the original Arabic, Rabbi Berel Bell produced an English translation (from Qafih's Hebrew)[105] of the mitzvot in two volumes.[106] His English translation, however, lacks Maimonides' Introduction and Principles.
Guide for the Perplexed in original Arabic with facing Hebrew translation[107] (later editions have Hebrew only, in one volume).
Iggeroth haRambam, in original Arabic with facing Hebrew translation.[108][109]
T'shuvot haRambam (with either Rabbi Qafih's translations or summarizations[110]), printed in Qafih's notes throughout the Mishneh Torah. These translations were posthumously collected and appended to the end of the reprint (Rubin Mass and Makhon Moshe, Jerusalem, 2014) of Blau's four-volume edition[111] of Maimonides' Responsa.[112]
Ba'alei ha-Nefesh byRa'avad with Sela' ha-Maḥloḳot of theרז"ה.[113]
Responsa and Rulings of Ra'avad (Hebrew: תשובות ופסקים לראב"ד).[114]
Questions and Responsa of the Ritva (Hebrew: שו"ת הריטב"א), Jerusalem, Mossad Harav Kook, 1978, edited with an introduction and notes.[115]
Maor Haafelah byNethanel ben Isaiah, in original Arabic with accompanying Hebrew translation.[116]
Commentary on the Early Prophets by Avraham ben Shlomo, in original Arabic with facing Hebrew translation (in multiple volumes).[117]
Midrash Habeiur, in original Arabic with facing Hebrew translation.[118]
שאלות ר' חטר בן שלמה, in original Arabic with facing Hebrew translation.[119]
Volume 1 (1989):Halacha [andDivrei Torah], Philosophy, Sages' Writings.[122] Among its contents the following are freely available online (from their original sources of publication):
Volume 2 (1989): Maimonidean Doctrine, Yemenite Jewry.[126] Among its contents the following are freely available online (most from their original sources of publication):
Volume 3 (posthumously published in 2001): Sources, Miscellanies.[136] Among its contents the following is freely available online (from its original source of publication):
Portions of three unknown early Judeo-Arabic commentaries to the Bible and a Judeo-Arabic commentary toSefer Yetzira.[140]
המקרא ברמב"ם (index to the verses of theBible in the Rambam).[141]
Halikhoth Teiman: Jewish Life inSanà (first edition published in 1961; second edition[142] in 1963; third edition[143] in 1987ISBN965-17-0137-4).[144] Posthumously,[citation needed] a repaginated and newly typeset edition[145] has been published.
In volume 8 of Masorah L'Yosef:[148] לתקופת הימים;[149] a paper that Rabbi Yosef Kapach wrote about Rabbi Moshe Tsarum; and speeches for Bar Mitzvahs.[150]
Responsa of Rabbi Yosef Qafih (posthumously published):
Recorded shiurim[156] (digitized fromcassettes), which were held in the Rabbi's nativeYemenite Hebrew, have been put out by Machon Mishnat HaRambam asCDs in the early 2010s and, in 2020-2021, asMP3s uploaded to their net-sah.org website. The series was published under the Hebrew title שיעורים מפי הרה"ג יוסף קאפח:
In both 1962 and 1973, Qafiḥ was awarded theBialik Prize for Jewish thought.[165]
In 1969, he was awarded theIsrael Prize for Jewish studies.[166] His wife,RabbanitBracha Qafih, was also awarded the Israel Prize for her special contributions to society and the State in 1999,[167][168] in recognition of her extensive charitable work (this was the only occasion on which a married couple have both been awarded the Israel Prize).[169]
Qafiḥ has also won the Rabbi Kook Prize, and was awarded an honorary doctorate byBar Ilan University.
Avivit Levi, הולך תמים: מורשתו, חייו ופועלו של הרב יוסף קאפח (Hebrew;Holekh Tamim: The Legacy, Life and Work of Rabbi Yosef Qafih), 2003.
Ester Muchawsky-Schnapper,The Contribution of Rabbi Yosef Qāfiḥ to the Knowledge of Yemenite Material Culture: A Personal Account in Tema (Journal of Judeo-Yemenite Studies), #8 (Netanya, 2004), p. 15-24.
^ProfessorMoshe Bar-Asher, Peamim 84 (summer 2000),הרב יוסף קאפח – החוקר והמנהיג הרוחני (Hebrew article), p. 11 (Hebrew quotation of which follows) "אבל אם ירצה הרוצה לצמצם את כוח השפעתו ואת גודל ערכו כמנהיג לעדה אחת, יחטא לאמת. רבי יוסף רבם ומורם של ישראל היה, מורם ברובי תורתו אשר העמיד לרשותם, ורבם במופת האישי שהקרין במעשיו ובהנהגותיו." Cf. Professor Yosef Tobi, Masorah L'Yosef, vol. 5 (2008), p. 21 (Hebrew quotation of which follows) "לא היה הרב קאפח חכם ומורה לדורו בלבד, ואף לא לקהילת תימן בלבד, אלא ראה עצמו כמי שעליו להציג את המסורת היהודית לעם היהודי כולו, בטהרתהּ ובמקוריוּתהּ, בפניה המאירים והרֵאָליים."
^Tal Yosef Responsa (October 2017; Hebrew title: שו"ת טל יוסף: הרב יוסף קאפח) by the Ashkenazi Rabbi Shmuel Tal, Rosh Yeshiva ofTorat HaChaim.
^ספר המדע מהדורת הרב קאפח (Hebrew original), p. 15 (p. 13 of linked Otzar HaHochma pagination). English translation at:"Kapach Intro". 2002-06-06. Archived fromthe original on 2002-06-06. Retrieved2022-01-17.
^Rabbi Yosef Qafih, recalling the event, describes it as follows: "There is a custom had among most of the people who assume oversight over the synagogues in Yemen that any book that has become worn-out or become very old they'd store it away in the vault situated beneath thehekhal (Ark) and this is itsgenizah. From time to time, when a sufficient quantity of books, fragments of books, pages and worn-out leaves [of books] has been amassed there, they collect them, place them inside earthenware jars and bury them in the cemetery, near one of the righteous men, and occasionally there are buried books, pages and leaves of valuable worth, which the same person who is meant to oversee [the affairs of the synagogue] has not fully appreciated their worth. To our happiness, many times the grave diggers are too lazy to dig deep, well beneath the earth. Wherefore, occasionally, after the rainy season, especially in the years that are blessed with plenty of rain, the heads of these jars are exposed because of rain erosion, where it eroded and made thin the upper layer of earth. My grandfather who is now deceased, the Rabbi Yihya Qafih, of blessed memory, would complain about the overseers of the synagogues and reprimand them over burying in thegenizah things which contain pearls of great beneficial use, and of invaluable worth, without allowing for a man who is more adept [than he] and who knows how to examine them first and to determine what is worthy of being buried and what is still worthy of being used by the coming generations, so as to give some merit to the congregation. He commanded one of the caretakers of the cemetery that, in the event that the heads of the jars such as these should ever be exposed, he was to inform him, before he proceeded to dig deeper in order to bury them once more. I remember when I was about ten years old, the man came to inform my grandfather, of blessed memory, that such [a jar] that had been buried was now exposed. I remember that it was on a Thursday, before nightfall. On the next day, on Friday morning, my grandfather took me with him, and we went out together to the place of thegenizah, according to where the informant had directed us. Now since my grandfather, of blessed memory, was already old, above eighty years in age, and it was difficult for him to bend down, I was the one who took out books and fragments of books, and ordinary pages that were wet and moldy, dusty and muddy, both hand-written manuscripts and printed texts; my grandfather, of blessed memory, sitting throughout all this time upon a stone, examining them and sorting them, one by one, until the early afternoon, and then we returned the rest inside the jar and covered it up. We took with us what we had sorted and returned to the city. At the departing of the Sabbath, my grandfather sat down to sort through his spoils, to take-apart the pages [of books] that had already stuck together because of the wetness from the rains that had penetrated within the jar. In thisgenizah we found hand-written pages from the Babylonian Talmud, and also fragments from Maimonides'Guide for the Perplexed, from Mishnah commentaries, from the commentaries of RabbiSaadia Gaon, from theMidrash Hagadol, and many more. Whatsoever our hook brought up on that blessed day is today in my possession. Some of them still show upon them the vestiges of the soil and clay to this very day. Among the spoils, we found an old hand-written book, the majority of whose pages were already sticking together, clumps upon clumps. My grandfather sat a long time, slowly soaking them in water and with great patience, after he had checked and saw to his satisfaction that the letters were not being erased by soaking them in water. I still remember how the pages were strewn across the entire room of my grandfather's workshop, of blessed memory, so that they could dry. After drying and arranging the pages, it was clear that this was the very Mishnah commentary which we now present before our readers. This book was the only surviving sort of its kind in the world, which, had it not been for this action, it would have been lost to the world. The book was missing a few pages, in the Order known asMoed, at the introduction to TractateShabbat, it was missing perhaps one page, and in TractatePesahim it was again missing perhaps one page, as also in TractateYoma it was missing perhaps one page, but the remainder of the book, to our delight, was found altogether complete, from beginning to end" (Six Orders of the Mishnah - Commentaries of the Rishonim, vol. 1, pub.El ha-Meqorot: Jerusalem 1955, s.v. Appendix:Perush Shishah Sidrei Mishnah [Introduction], p. 6).
^Maimonides' Guide for the Perplexed (ed. Yosef Qafih),Mossad Harav Kook: Jerusalem 1977, Introduction (p. 23)[Hebrew]; the year given for this was 5690anno mundi, corresponding to 1930CE.
^Avivit Levi,Holekh Tamim: the Legacy, Life and Work of Rabbi Yosef Qafih, Netanya 2015, pp. 89–95.
^The Life and Scholarship of Hacham Ovadia Yosef, Yehuda Azoulay,chapter 17, by footnote 6.
^The Life and Scholarship of Hacham Ovadia Yosef, Yehuda Azoulay,chapter 17, by footnote 23.
^פתח דבר section ofעדות ביהוסף (p. 3 of the linked Otzar HaHochma pagination).
^R' Nosson Scherman and R' Meir Zlotowitz in their Publisher's Preface (1981) to the third volume published in the Yad Avraham Mishnah Series (Seder Moed Vol. II [Pesachim / Shekalim]).
^RabbiOvadia Yosef in the Hebrewresponsa book שו"ת הריב"ד להרב הגאון יוסף בן דוד קאפח זצ"ל, cited in the Or Hahalichot periodical,Tammuz 5769 (issue 20), p. 3 (original Hebrew quotation follows) — שו"ת הריב"ד קאפח זצ"ל, תשובות בהלכה מאשר הורה לשואליו דבר ידיד נפשי המנוח הדגול, שייף עייל שייף נפיק, הגאון הגדול רבי יוסף קאפח זצ"ל. זכרתי ימים מקדם, עת ישבנו עם הגאון זצ"ל בשבת תחכמוני, בבית הדין הרבני האיזורי, שבע שנים טובות, ואחר כך המשכנו בבית הדין הגדול לערעורים, שבת אחים גם יחד, בנעימות וידידות, כתלמידי חכמים שבארץ ישראל המנעימים זה לזה בהלכה... הגאון המנוח זצ"ל בחיים חיותו היה שקוד על תורתו יומם ולילה, לילה כיום יאיר כחשכה כאורה, ובמיוחד התמסר בכל מאודו ונפשו, ויגע בעשר אצבעותיו להפיץ את תורתו של הרמב"ם, וכתב עליה חיבורים רבים המלאים חכמה תבונה ודעת, מתוך דיוק הדק היטב בתורתו של הרמב"ם.
^Hebrew source: שתמיד הקפיד בלשונו לכנות את הגר"י קאפח בכינוי: "מארי", על אף שבפי אחינו הספרדים רגילים לומר "חכם"
^abGoodman writes that his edition "would have been impossible without the careful Arabic edition of Saadiah's translation and commentary that we owe to the indefatigable industry of Ḳāfiḥ, whose notes and glosses are frequently acknowledged in my own" (p. xiv).
^Hebrew source: מפורסם וידוע הדבר שמו"ר זצ"ל הסתייג עד מאד מלמידת ההלכה מתוך ספרי ליקוטים וקיצורים. ורצונו היה שילמדו את דברי רבנו מתוך ספריו בעיון, בעמקות ובסברא ישרה. (Fromמשנת השמטה, 5761 edition, p. יד-טו.) Cf. Qafih's Collected Papers, Volume One (Jerusalem 1989), p. 105.
^Full title: From Yemen to Israel: Culture, Language, Literature, and Education (Israel, 2011; Hebrew: מתימן לישראל: תרבות, לשון, ספרות, חינוך)
^Full title: דברי שלום ואמת: קובץ מאמרים לזכרו של ר' שלום ב"ר יוסף הכהן ז"ל. Six volumes thereof have been published to date, earlier volumes of which being freely viewable at:https://net-sah.org/library/1076.
^15 years after the publication of Rabbi Kapach's edition of Daniel withRasag, owing to an additional manuscript with material that was missing from the manuscripts previously used, a supplement was published—reprinted inCollected Papers, Volume 3, pages 1183-1195.
^Save for a portion of commentary to Chapter 43 (translated to Hebrew from the Judeo-Arabic by Kafih) published in the bookTsohar le-Hasifat Ginze Teman (Hebrew: צֹהַר לחשׂיפת גנזי תימן), Yehuda Levy Nahum, Tel Aviv, 1986, Hebrew page numbers רט-רי. Book at Otzar HaHochma:"אוצר החכמה".tablet.otzar.org. Retrieved2022-01-17.
^E.g., in his edition of Iyyov, p. 12, footnote 35;Collected Papers, Volume 1, p. 477, footnote 7; פירושי רבינו סעדיה גאון על התורה (revised new edition, 1984), p. 48 (Genesis 27:28), end of footnote 4.
^In a different context Kafih referred to Dr. N.[Naftali Joseph] Derenbourg as having satisfactorily translated and published, from and with the Judeo-Arabic, Maimonides' commentary toTaharot (Kafih edition of the Mishnah with Maimonides' commentary, Seder Zera'im, p. 10).
^In volume on p. 166-168 (endnotes on p. 178-179).
^Fred Rosner published an English translation of Maimonides' entire commentary on Tractate Sanhedrin (published asMaimonides Commentary on the Mishnah: Tractate Sanhedrin [New York, 1981]) for which Rabbi Kafaḥ's Hebrew translation was one of two major source works used, his second major source work being "the annotated Hebrew translation of Gottlieb (Hanover. 1906)" (p. xvi-xvii). In an earlier translation of his Rosner publishedMoses Maimonides' Commentary on the Mishnah: Introduction to Seder Zeraim and Commentary on Tractate Berachoth (New York, 1975), but Kapach's translation was not central to this with Al Harizi's Hebrew translation being the major source work used, although Rosner noted that "[c]onsultation with the new Hebrew translation of Kapach was very valuable in many instances" (p. 32-33).
^As also noted onp. ix, their English translation made supplemental use of M. Wolff,Acht Capitel (Leipzig: H. Hunger, 1863). As referenced in their endnotes, variants from Wolff are at times accompanied by readings fromIbn Tibbon published inGorfinkle's edition (available fordownload in PDF format).
^Chavel states "the present English translation, which covers the Negative Commandments also, is based throughout on the new Jerusalem Hebrew text" published by Mossad Harav Kook (Jerusalem, 5718), to whom Chavel states he is "greatly indebted for their permission to make use of their new text" (The Commandments, Volume One, foreword, p. xv).
^Rabbi Berel Bell's Translator's Introduction, in the section "Translations into English."
^The first volume contains the Translator's Introduction, all of which can be freely accessed online inAmazon's sample; the second volume is availableonline. The complete 613 mitzvot are availableonline.
^Note that Fred Rosner published an English translation of Moses Maimonides' Treatise On Resurrection (1982) for which Rabbi Qafiḥ's Hebrew translation was one of three primary source works used (p. 14 of Rosner's edition). Rosner's edition:Rosner, Fred (1997-04-01).Moses Maimonides' Treatise On Resurrection. Jason Aronson, Incorporated.ISBN978-1-4616-2963-4.
^Responsa of the Rambam ed. Blau (Rubin Mass and Makhon Moshe, Jerusalem, 2014), volume one,Divrei b'rakhah of Rabbi Ratzon Arusi (Hebrew): "ואליבא דאמת, שהתרגום של מהרי"ק למספר תשובות אינו תרגום במלוא מובנה של המילה, כי יש והוא רק תמצית התשובה,"... "כך שתרגומיו של מהרי"ק לאותן תשובות הן קרובות לעיבוד מאשר לתרגום, ובהן השתמש מהרי"ק לצורך פירושו למשנה תורה."... "הנה נצא ונראה כיצד דקדקו חכמי התלמוד בביאור לשון המשנה, תוך השוואה עם ברייתות, אפילו ברייתות שאין בהן מחלוקת על המשנה אלא שינוי לשון, כי אין שני נביאים מתנבאים בסגנון אחד, וכל שכן המתרגמים, ושינויי לשון, יש בהם כדי לסייע ללומדים לעמוד על הכוונה היותר אמתית של המחבר."
^The reprint being three volumes only, with the original volumes 3 and 4 combined into a single "ג-ד" volume. Also appended to the last volume of this new edition is תשובת הרמב"ם בשאלת הקץ הקצוב לחיים (p. 57-82) and האגרת האלגורית ששלח ר' יוסף בן יהודה להרמב"ם ותשובת הרמב"ם (p. 83-84) which were, respectively, referenced (Hilkoth T'shuvah, chapter 3, note 4) and taught by Rabbi Qafih (Yosef Farchi, in vol. 3-4, p. 87, footnote 2-3).
^Published in ברקאי קובץ א' (קיץ תשמ"ג), pages 101-130.
^'קורות ישראל בתימן' לרבי חיים חבשוש (Hebrew) inSefunot, volume 2 (Jerusalem 1958), Hebrew page numbers רמו-רפו (p. 254-294 in PDF pagination). English abstract on p. 14 (p. 387 in PDF pagination).
^ספר "דופי הזמן" לרבי סעיד צעדי. קורות יהודי תימן בשנות תע"ז – תפ"ו (Hebrew) inSefunot, volume 1 (Jerusalem 1956), Hebrew page numbers קפה-רמב (p. 204-263 in PDF pagination). English abstract on p. 13 (p. 345 in PDF pagination).
^מצוקות תימן (Hebrew) inSefunot, volume 5 (Jerusalem 1961), Hebrew page numbers שצז-תיג (p. 405-421 in PDF pagination). English abstract on pages 15-16 (pages 520 and 519, respectively, in PDF pagination).
^Originally published circa 1967 in מחניים קי, pages פב-פח.
^Originally published circa 1965 in מחניים צה?[צב], pages קל-קלג.
^Originally published circa 1966 in מחניים קו, pages קנב-קנז.
^Originally publishedcirca 1965 in מחניים צח, pages 68-71.
^Published in pages 89-93 of Peamim 11 (1982):"פעמים 11".www.ybz.org.il. Retrieved2022-01-17.
^Published in pages 67-73 of Tehuda issue no. 14 (1994):"תהודה מס' 14".האגודה לטיפוח חברה ותרבות - מורשת יהודי תימן (in Hebrew). 2013-10-16. Retrieved2022-01-17. (Compare withCollected Papers, volume 3, pages 1399-1406.)
^The following is not intended to be an all-inclusive listing of those papers listed inCollected Papers' Bibliography of Rabbi Yosef Kafih's Writings (at the end of volume 2, pages 1125-1139) that were not actually reprinted inCollected Papers. Rather, only material accessible online is listed here.
^Published in לַמּוֹעֵד, שבועות ג, קובץ ז' (ירושלים תש"ז), pages 41-42.
^Volume 1 relating to Sefer HaMadda' (2009). Volumes 2-3 relating to Sefer Ahavah (2020). Responsa relating toMaimonides' Introduction to the Mishnah Commentary andMaimonides' Introduction to Perek Helek appended in said volumes of theLectures of Rabbi Yosef Qafih series.
The Friedberg Jewish Manuscript Society's Judeo-Arabic Corpus (accessible with free login) makes available the body of numerous Judeo-Arabic works translated and published by Rabbi Qafih (sans independent Hebrew material like editor introductions), with a choice of viewing the original page images alongside a transcription of the printed Arabic text–the latter of which is fully searchable through the website.
