953:"I approached Rav A with some of the questions on the Zohar, and he responded to me - 'and what about nikud? Nikud is also mentioned in the Zohar despite the fact that it from Geonic times!' he said. I later found this comment in the Mitpachas Seforim. I would just add that not only is nikud mentioned, but only the Tiberian Nikkud - the norm in Europe of the middle ages - is mentioned and not the Yerushalmi nikud or the Babylonian one — which was used then in the Middle East, and is still used by Yemenites today. Also the Taamay Hamikrah - the trop - are referred to in the Zohar - only by their Sefardi Names. Rav A told me a remarkable piece of testimony: 'My rebbe (this is how he generally refers to Rav E ) accepted the possibility that the Zohar was written sometime in the 13th century.
640:- Collected Papers, vol. 2, Jerusalem 1989, p. 861): "The city of Ṣan‘ā’ is built at the foothill of the mountain, Jabal Nuqūm, on its west side. On the top of this lofty mountain are the ruins of a not-so-large, fortified city which bore the name of Barāš, and which tradition avers used to be a Jewish city. When I visited there in 1937, I found a few remains of large stone walls still standing upon their ruin, as well as two ritual baths that had been carved out of the rock, and also the ruins of a synagogue with the compartment that once served as the Ark (
20:
129:. 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 the
467:
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
378:
was of the opinion that the majority of the Zohar was written in the medieval period, with a leading student 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
236:
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."
218:
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,
271:, 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.
154:
worsened. After being incarcerated twice 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. He began to be more vocally opposed to practices he perceived as folk
85:
Rabbi 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. Later, he studied under Rabbi Yiḥya b. Yosef al-Qāreh, from whom he received his
145:
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, Rabbi
322:
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. Some
219:
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.” This same movement would later be coined the name
150:, 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. During this time, the controversy over the study of the
444:
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 book
453:, but rather on extensive quotations from mainstream Kabbalistic and Talmudic texts. Furthermore, R. Qafiḥ penned a strong rejoinder to Rav Kook's letter, reaffirming his opposition to Kabbalah and other superstition, trenchantly refuting Rav Kook's objections.
237:
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 the
644:). The walls were made of large stones, roughly eighty cm. and higher. I did not find there engraved stones with images or with writing. However, my grandfather (Rabbi Yihya Qafih) told me that when the well-known Jewish researcher,
305:
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 Rabbi
241:(Hebrew: שדים), "this is your portion." 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 these
472:), and to prevent Muslims from entering the Jewish Quarter at night to purchase liquor; Rabbi Yosef b. Aharon Amar Halevi (1911–1988), who rose to acclaim in the land of Israel for having punctuated the entire
959:"Rav G told me that he was still unsure as to the origin and status of the Zohar, but told me it was my absolute right to draw any conclusions I saw fit regarding both the Zohar and the Ari."
1032:
194:
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.
1322:
648:, visited Ṣan‘ā’ in 1882, and who visited also the same area, he informed him that there were Jewish inscriptions there from the year 900 of the Seleucid Era. That is to say that in
108:, 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, Rabbi
1021:
449:, which was a systematic refutation of Milḥamot Hashem. Yet a large portion of R. Qafiḥ's criticisms of Kabbalah in his Milḥamot Hashem were not based on his reading of
112:, 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.
1115:
This essay would be posthumously republished as a section of various books with
Zeitlin's collected writings, such as the book בפרדס החסידות והקבלה (Israel,
1348:
985:
944:
530:, saw publication in 1955. Rabbi Yosef Qafih, who succeeded his grandfather in Yemen, and later in Israel, became one of the foremost leaders of the
1311:
669:, Beth Shemesh 1963, p. 18 (Hebrew). One of Rabbi Qafih's students who would later rise to prominence in Israel, Member of Israeli Parliament
424:. Qafiḥ fallaciously presents Chayun's book as representative of the beliefs of mainstream Jewish Kabbalah, despite the fact the Chayun was a
416:'s book Shomer Emunim, Rabbi Avinoam Fraenkel outlines the heavy reliance of R. Qafiḥ's anti-Kabbalistic argument on citations of the book
289:, which takes the same name as earlier books) and which he began writing in 1914 (published in Jerusalem, 5691 ). In it he argues that the
190:
were the main cause for the schism in Sanaa's Jewish community, a schism that was fanned perpetually by "highly spirited youth." Since the
1332:
928:
339:, have expressed disagreement with Rabbi Yihyah Qafih's work but maintained that such views are not heretical. Yet others, such as Rabbis
1116:
86:
ritual-slaughtering license in 1870. Although Rabbi Yihya Qafih served for only one year (1899–1900) as the Chief Rabbi of Yemen (Turk.
74:
and in the metaphysical science of rabbinic astrology, as well as in Jewish classical literature which he taught to his young students.
197:
Rabbi Yiḥyah Qafiḥ was known to have "spent huge sums in order to recover manuscripts, even fragments of manuscripts of his works."
104:
issued in the first quarter of the 20th century. In the late 19th century, he was the host to the
Austrian Arabist and archeologist,
1103:
1030:). This portion (along with the remainder) was later published, from manuscript, by Dr. Maoz Kahana and Michael K. Silber in
593:
281:
137:) assessed against every male 13 years of age and older. In 1909, he became the headmaster of a Jewish school built by the
820:
538:), including all of Maimonides’ Jewish works based on centuries-old manuscripts rescued and preserved by his grandfather.
723:
1378:
1071:
707:
1317:
1393:
554:
The exact date of death, according to
Professor Aharon Gaimani, was the 11th day of the lunar month Kisleu, 5692
531:
1323:
A famous picture of Harav HaGaon Yihye Kafeh "hanging in R. Joseph Kafih’s house" and posted by Dr. Marc Shapiro
1388:
70:
in Sana'a during that period, and one who advocated many reforms in Jewish education. Besides being learned in
362:, argued that the Zohar is to be considered unreliable as it came into our hands many hundreds of years after
347:, expressed agreement and maintained that it is acceptable to believe that the Zohar was not written by Rabbi
440:
quoting directly and exposing Chayun's work as divorced from Judaism and Kabbalah. R. Qafiḥ's portrayal of
1326:
1275:
1243:
1403:
1161:
This exchange of letters has been translated into English and recently published in: J.J. Kimche, Ed.,
1017:
332:
1049:
1026:
974:
311:
870:
Letter by R. Kook to R. Qafich, 26 Tevet 5691/January 15, 1931, published in Maamarei HaRAYH, p. 519
1335:(2005). Includes quotations of the views of "Rav E" and "Rav G," identified by the author as Rabbi
526:(11th-century CE). The work, thanks largely to the efforts of Rabbi Yiḥyah Qafiḥ's grandson, Rabbi
396:
125:, until a famine in 1905, resulting from a war with the Ottoman Turks, forced the closure of the
1398:
1145:
Letter by R. Kook, 15 Tammus 5686/June 27, 1926, first published in the approbation section of
115:
Rabbi Qafiḥ had served as one of the chief instructors in the city's largest seat of learning (
780:
1010:
702:, Yosef Tobi and Shalom Seri (editors), Tel-Aviv 2000, p. 69, s.v. דרדעים (דראדעה) (Hebrew)
1373:
1368:
1258:
226:
109:
97:
794:(חזיון תימן, רויא אלימן ), Hayyim Habshush (ed. Shelomo Dov Goitein), Jerusalem 1941, p. 7
8:
1303:
1033:
Deists, Sabbatians and Kabbalists in Prague: A Censored Sermon of R. Ezekiel Landau, 1770
832:
816:
764:
535:
315:
211:
673:, published exchanges of correspondence between Rabbi Qafih and Rabbi Kook in his book,
1285:
1263:
1006:
515:
485:
307:
264:
19:
854:
1383:
1149:
along with an earlier letter against R. Qafich's attacks on the Zohar's authenticity.
1067:
703:
670:
621:
589:
481:
473:
348:
298:
268:
972:
25 which "had previously only appeared in a censored form" (Rabbi Dr. Marc Shapiro,
1318:
Rare photo of Rabbi Yiḥye Ibn Shlomoh al-Qafiḥ, pictured with Rabbi Yiḥye al-Abyadh
352:
160:
1312:
Rabbi Aharon Qafeḥ, A Bundle of Letters in the Handwriting of Rabbi Yiḥye al-Qafeḥ
462:
401:
1336:
1253:
1238:
1087:
932:
527:
421:
340:
328:
215:
66:
in the late nineteenth and early twentieth centuries. He was one of the foremost
39:
31:
931:(2005), p. 39, with "Rav E" and "Rav G" later identified by the author as Rabbi
247:
being of the opinion that, in addition to the stupidity of the matter, they are
1340:
936:
523:
391:
356:
344:
318:, who was known for his engagement with mysticism). Rabbi Qafiḥ sent a copy of
100:(d. 1932), whose signatures appear together in many of the court documents and
916:
620:, Rachel Yedid & Danny Bar-Maoz (ed.), E'ele BeTamar: Rehovot 2018, p. 23
186:. However, the innovations and textual readings enacted by Rabbi Qafih in his
1362:
1233:
645:
429:
183:
138:
105:
63:
370:
as to its authenticity, among other reasons. Similarly, and taking after R.
1351:, Is there an obligation to believe that Rebbe Shimon bar Yochai wrote the
1344:
988:, Is there an obligation to believe that Rebbe Shimon bar Yochai wrote the
947:, Is there an obligation to believe that Rebbe Shimon bar Yochai wrote the
940:
625:
616:
Yosef Qafih, "Yemenite Jewry's Connections with Major Jewish Centers", in:
413:
371:
336:
88:
879:
428:
and that the book was a commentary on a book written by the false messiah
248:
1163:
Letters on Kabbalah: Correspondence Between Two Schools of Jewish Thought
858:
375:
175:
170:, seeking to promote a more rational approaches to Judaism such those of
164:
147:
665:, Tel-Aviv 1952, pp. 187–188; 196–199 (Hebrew); Shalom ben Yiḥya Qoraḥ,
1327:
https://seforimblog.com/2007/11/marc-b-shapiro-responses-to-comments-2/
649:
555:
425:
171:
618:
Ascending the Palm Tree – An Anthology of the Yemenite Jewish Heritage
229:, a word which is an Arabic broken plural made-up of the Hebrew words
1308:
1937 reply to Milḥamot Hashem by pro-Zohar Jerusalem rabbis. (Hebrew)
1178:(היהודים והמלך בתימן), vol. 1, Jerusalem 1986, pp. 128–132 (Hebrew);
511:
477:
93:
71:
59:
54:(his Hebrew name)) (1850–1931), known also by his term of endearment
1279:
979:
390:(published in Jerusalem, 5691 ), written in response to an essay by
214:, gave a poignant description of the new movement in Yemen of which
1294:
1248:
1120:
1091:
853:
Halikhoth Teiman (1963), p. 202. See also Guide for the Perplexed,
534:. He published corrected and translated versions of texts (see his
221:
167:
156:
500:
In 1927, Rabbi Yiḥyah Qafiḥ retrieved the world's oldest complete
351:
and that it had a late authorship. Already over 200 years ago the
1064:
Changing the Immutable: How Orthodox Judaism Rewrites its History
506:
501:
294:
179:
117:
1136:. Urim, 2022. "R. Yichya Qafich's Unfortunate Error" pages 77-85
607:- volume 30, (ed. Yosef Tobi), Netanya 2014, pp. 48–54 (Hebrew)
363:
243:
67:
1066:. Littman Library Of Jewish Civilization. p. 264 n. 137.
769:
The Yemenites (History, Communal Organization, Spiritual Life)
636:
The following testimony is brought down by Rabbi Yōsef Qāfiḥ (
1090:(2008). Retyped for Web publication by Project Ben-Yehuda at
652:
4349 (589 CE) Jews were already living in the town of Barāš."
324:
290:
238:
151:
130:
1300:(Hebrew) (retyped for Web publication by Project Ben-Yehuda)
476:
in the traditional manner in which words were pronounced in
293:
is not authentic and that attributing its authorship to the
155:
superstition. It was around this time that he augmented the
469:
562:– vol. 30 (ed. Yosef Tobi), Natanya 2014, p. 83, note 1).
96:
until his death, serving with the Chief Jurist and Rabbi,
781:
Rabbi Yosef Kafach - A Life Fulfilled by Matis Greenblatt
734:
732:
1198:(ed. Avraham Wolfenzon), Tel-Aviv 1992, p. 23 (Hebrew).
1119:. Retyped for Web publication by Project Ben-Yehuda at
1088:
The Jews of Yemen: History, Society, Culture - Volume 3
771:, Ben-Zvi Institute, Jerusalem, 1983, p. 305 (Hebrew).
729:
92:), he was a permanent member of the rabbinic court in
819:: מַידַת אַלנִיִיֵה. (Hebrew: שולחן הריצוי.) Compare
480:, a work that took him twenty years to complete; and
279:
The work for which Rabbi Qafiḥ is most well known is
58:(English: "the Elder"), served as the Chief Rabbi of
1223:, by Shalom b. Hayim 'Uzayri, Tel-Aviv 1974 (Hebrew)
468:
the carrying of objects from one domain to another (
432:. R. Ergas polemicized against Chayun in his books
331:, have echoed condemnation of Rabbi Qafiḥ's work as
558:, or what was equivalent to 21 November 1931 (see:
461:Of Rabbi Yiḥyah Qafiḥ's more famous disciples were
412:In the introduction to his English translation of
1360:
880:Tohar Hayiḥud - The Oneness of G-d in its Purity
488:in 1951, and co-editor of the historical book,
258:
1018:על חיבור הזוה"ק ותוספות מאוחרות שנשתרבבו לתוכו
690:, vol. 1-2, pp. 19-20, Jerusalem 1986 (Hebrew)
1333:An Analysis of the Authenticity of the Zohar
929:An Analysis of the Authenticity of the Zohar
407:
382:A related work, printed at the same time as
844:Hebrew original: שלדעתו נוסף לטיפשות שבדבר
18:
1165:(London; Da'at Press, 2024) p. 131-183.
1061:
121:), held then in the synagogue known as
1361:
1192:Singly and Together - Israel Yeshayahu
1036:, Kabbalah 21 (2010), p. 355 (Hebrew).
1027:Concerning the Zohar and Other Matters
975:Concerning the Zohar and Other Matters
835:: הַדֵ'א קַסמַכֻם. (Hebrew: זה חלקכם.)
394:that appeared in the Hebrew quarterly
233:, which means "Generation of Reason."
919:מעין אומר חלק א, chapter 7, siman צג.
677:, Tel-Aviv 1945, pp. 212–222 (Hebrew)
895:, Beth Shemesh 1963, p. 18 (Hebrew)
742:, Beth Shemesh 1963, p. 17 (Hebrew)
588:(2nd edition), Netanya 2015, p. 28
178:, and to encourage the practice of
43:
35:
13:
1214:
1176:The Jews and the King in the Yemen
688:The Jews and the King in the Yemen
366:'s death and it lacks an unbroken
327:of the Haredi camp, such as Rabbi
274:
14:
1415:
1269:
755:, Tel-Aviv 1987, p. 199 (Hebrew)
1201:
1185:
1168:
1155:
1139:
1126:
1109:
1097:
1080:
1055:
1039:
995:
962:
922:
910:
898:
885:
873:
864:
847:
838:
826:
810:
807:, Tel-Aviv 1974 (Hebrew), p. 15
797:
785:
774:
758:
745:
712:
263:In a letter addressed to Rabbi
182:as formulated by Rambam in the
1276:תשובת דייני דחצצתא ירושלים ת"ו
1221:Galei Or - Historical Chapters
1045:R. Eliezer Lipmann Neusatz in
693:
680:
655:
630:
610:
598:
578:
565:
548:
200:
163:, to counter the influence of
1:
1207:As opposed to, e.g., medical.
541:
205:
1280:עמל ורעות רוח וחרמות ותשובתם
259:Correspondence with Rav Kook
210:Ethnographer and historian,
80:
7:
1227:
1024:(highlighted by Shapiro in
456:
48:Yiḥyah ibn Shalomo el Qafiḥ
10:
1420:
1343:, respectively (Rabbi Dr.
984:, Warsaw 1886 (Shapiro in
939:, respectively (Rabbi Dr.
1062:Shapiro, Marc B. (2015).
495:
408:Errors in Milḥamot Hashem
316:British Mandate Palestine
1379:Yemenite Orthodox rabbis
1196:ישראל ישעיהו - לחוד ויחד
1182:., pp. viii–ix (English)
992:?, p. ה , footnote 13 ).
891:Shalom ben Yiḥya Qoraḥ,
738:Shalom ben Yiḥya Qoraḥ,
520:President of the Academy
335:. Others, such as Rabbi
110:Abraham Isaac Kohen Kook
726:(p. 83 in PDF) (Hebrew)
1394:Chief rabbis of cities
1349:Milin Havivin Volume 5
1005:25 first published by
986:Milin Havivin Volume 5
945:Milin Havivin Volume 5
24:
1389:Jewish Yemeni history
1104:קדמות המסתורין בישראל
905:Tshuvos Derech Emunah
422:Nechemia Chiya Chayun
312:Ashkenazi Chief Rabbi
267:, the chief Rabbi of
251:forbidden because of
36:רבי יחיא בן שלמה קאפח
22:
1259:Yihya Yitzhak Halevi
1121:בפרדס החסידות והקבלה
855:Part III, Chapter 46
575:, Tel-Aviv 1974, p.7
504:commentary from the
301:is to besmirch him.
227:Yihya Yitzhak Halevi
141:in Sana'a, known as
98:Yihya Yitzhak Halevi
1244:Dor Daim and Iqshim
765:Shelomo Dov Goitein
212:Shelomo Dov Goitein
68:rabbinical scholars
1264:Baladi-rite Prayer
1132:Fraenkl, Avinoam.
1007:Yehoshua Mondshine
722:, Jerusalem 1988,
661:Shmuel Yavne'eli,
532:Yemenite community
516:Nathan ben Abraham
486:Israeli Parliament
484:, a member of the
308:Abraham Isaac Kook
265:Avraham Isaac Kook
25:
1404:Jewish apologists
981:Derushei HaTzlach
857:, footnote 22 in
753:Shenei Ha-meoroth
751:Yehiel Hibshush,
671:Yisrael Yeshayahu
594:978-965-7597-12-5
482:Yisrael Yeshayahu
474:Babylonian Talmud
360:Derushei HaTzlach
349:Shimon bar Yochai
299:Shimon bar Yochai
269:Mandate Palestine
23:Rabbi Yihya Qafih
1411:
1278:in his pamphlet
1208:
1205:
1199:
1189:
1183:
1174:Shalom Gamliel,
1172:
1166:
1159:
1153:
1143:
1137:
1130:
1124:
1113:
1107:
1101:
1095:
1084:
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1053:
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1037:
1001:In a portion of
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993:
966:
960:
956:
926:
920:
914:
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883:
877:
871:
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845:
842:
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814:
808:
803:Shalom 'Uzayri,
801:
795:
792:Travels in Yemen
789:
783:
778:
772:
762:
756:
749:
743:
736:
727:
716:
710:
697:
691:
686:Shalom Gamliel,
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659:
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634:
628:
614:
608:
602:
596:
582:
576:
571:Shalom 'Uzayri,
569:
563:
552:
514:, that of Rabbi
434:Tochachat Megula
287:Wars of the Lord
161:Orthodox Judaism
77:
45:
37:
1419:
1418:
1414:
1413:
1412:
1410:
1409:
1408:
1359:
1358:
1337:Eliyahu Dessler
1295:Online text of
1288:Milhamot Hashem
1286:Online text of
1272:
1254:Hayyim Habshush
1230:
1217:
1215:Further reading
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1211:
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1190:
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952:
933:Eliyahu Dessler
927:
923:
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911:
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890:
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874:
869:
865:
852:
848:
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833:Yemenite-Arabic
831:
827:
817:Yemenite-Arabic
815:
811:
802:
798:
790:
786:
779:
775:
763:
759:
750:
746:
737:
730:
720:Sa'arath Teiman
717:
713:
698:
694:
685:
681:
660:
656:
635:
631:
615:
611:
603:
599:
583:
579:
570:
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553:
549:
544:
536:published works
498:
459:
438:HaTzad Nachash,
410:
384:Milḥamot HaShem
341:Eliyahu Dessler
329:Chaim Kanievsky
320:Milḥamot HaShem
303:Milḥamot HaShem
282:Milḥamot HaShem
277:
275:Milḥamot Hashem
261:
253:darkhei haEmori
216:Hayyim Habshush
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46:also known as
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951:?, p. יב ):
948:
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388:Da'at Elohim
387:
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372:Yaakov Emden
367:
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353:Noda Bihudah
337:Ovadia Yosef
319:
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159:movement in
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89:Ḥakham Bāshī
87:
84:
56:"Ha-Yashish"
55:
52:Yahya Kapach
51:
47:
28:Yiḥyah Qafiḥ
27:
26:
1374:1931 deaths
1369:1850 births
1355:?, p. יב ).
1239:Yosef Qafiḥ
861:'s edition.
528:Yosef Qafiḥ
492:, in 1945.
376:Hatam Sofer
310:(the first
297:sage Rabbi
201:Controversy
148:Amram Qorah
44:يحيى القافح
1363:Categories
1339:and Rabbi
1020:(Hebrew),
1012:Or Yisrael
935:and Rabbi
650:anno mundi
626:1041776317
556:anno mundi
542:References
426:Shabbatean
249:Biblically
206:Background
172:Maimonides
143:al-Makktab
123:Bayt Saleḥ
821:Isaiah 65
397:HaTekufah
355:, in his
333:heretical
295:Tannaitic
231:Dör Deʻoh
225:by Rabbi
157:Dor Deʻah
81:Biography
72:astronomy
1384:Kabbalah
1314:(Hebrew)
1291:(Hebrew)
1282:(Hebrew)
1249:Dor Daim
1228:See also
1106:(Hebrew)
907:, p. 30.
805:Galei-Or
573:Galei-Or
457:Students
404:(1919).
379:pages."
244:minhagim
222:Daradʻah
192:Darda'im
168:Kabbalah
165:Lurianic
135:al-jizya
131:Poll Tax
102:responsa
638:Ketavim
605:Tehudah
560:Tehudah
522:in the
510:of Old
507:genizah
502:Mishnah
368:mesorah
180:Halakha
127:yeshiva
118:yeshiva
50:and as
1070:
1050:p. 43b
1022:p. 202
1003:derush
970:derush
882:p. 40.
706:
642:Hekhāl
624:
592:
512:Sana'a
496:Legacy
478:Sana'a
402:Book 5
364:Rashbi
325:Rabbis
239:demons
94:Sana'a
76:
60:Sana'a
40:Arabic
32:Hebrew
1353:Zohar
990:Zohar
978:) in
949:Zohar
724:p. 70
386:, is
357:sefer
291:Zohar
152:Zohar
133:(Ar.
64:Yemen
1180:ibid
1117:1960
1068:ISBN
823::11.
704:ISBN
622:OCLC
590:ISBN
470:Eruv
464:Mori
436:and
343:and
174:and
1347:in
1194:--
1009:in
968:In
943:in
420:by
314:of
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1123:.)
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767:,
731:^
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255:.
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1151:.
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1076:.
1052:.
955:'
285:(
30:(
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