A non-Yemenite rabbi whose name will forever be associated with that community is Moses Maimonides (1138-1204), known and beloved by the Jewish world by the acrostic RAMBAM, but by the Yemenites simply as Rabbenu (our rabbi, our teacher). He is seen by most as the predominant posek (legal decisor) of all times (although some feel that that distinction belongs to Rabbenu Tam). About seventy percent of Sepharadic halachah is based on his rulings, with a somewhat smaller percentage for Ashkenazim. Born in Spain, spending his youth in Morocco, finally coming to Egypt where he became physician to the Royal family. Although Jews fared much better in Muslim countries than they did in Christian ones, there were, nevertheless periods of persecution and forced conversion in Muslim countries as well, depending on who was in power. His family first fled Spain because of an intolerant Muslim regime, and he later needed to flee Morocco for the same reason. The Muslim rulers of Egypt, however, were enlightened leaders who encouraged the exchange of ideas between religions and philosophies.
The Yemenite community carried on an active correspondence with Maimonides. They were on the same "wavelength". Maimonides carefully sifted through all classical sources in order to render a decision. He engaged in little "svara", theoretical analysis extrapolating new practices by connecting them to accepted ideas. Yemenites shuddered at the thought of changing ancient practices based merely on a theoretical interpretation by a recent or contemporary scholar. Maimonides shared their contempt for innovation. He not only sent them his books, but wrote them many responsa that were unknown, until the last hundred years, outside of Yemen. Although there were a handful of Yemenite traditions that Maimonides disagreed with, the Yemenites only accepted his words and altered their practices if his arguments seemed logical and cogent.Otherwise, they remained faithful to their heritage. In the great majority of cases, however, they saw Maimonides as the great interpreter of the very tradition that they had followed for many centuries. Classical Yemenite Judaism is about 99% in line with Maimonides.
At this time, Yemenite Jewry faced three major problems that threatened their continued existence. First, a new regime had taken over that was engaged in forced conversion of Jews. Besides this, a Jewish convert to Islam was claiming that he had found a Torah reference to Muhammad. This was making many Yemenite Jews wonder if, perhaps, conversion was what they should, in fact, be doing. (The argument was that, in the Torah, G-d said that he would bless Yishmael "B'meod Meod", which means 'very much'. However, every Hebrew letter has a numerical equivalent (Gematria). The Gematria of B'meod Meod is 92, the same as Muhammad). On top of all this, a claimant to Messiahship had arisen, and people wondered if this might not be, in fact, the promised redeemer. The then head of the Yemenite community, Jacob ben Netanel, wrote to Maimonides. setting out the situation, asking for guidance and encouragement. This was a most difficult request to make of a rabbi who was also a court official in the employ of a Muslim ruler. How could he respond? Would be not be endangering not only his position, but his life? How could a rabbi fifteen hundred miles away deal with the turmoil taking place in Yemen? Perhaps Yemenite Jewry was a lost cause? How this was handled will be the topic of my next post.
The Yemenite community carried on an active correspondence with Maimonides. They were on the same "wavelength". Maimonides carefully sifted through all classical sources in order to render a decision. He engaged in little "svara", theoretical analysis extrapolating new practices by connecting them to accepted ideas. Yemenites shuddered at the thought of changing ancient practices based merely on a theoretical interpretation by a recent or contemporary scholar. Maimonides shared their contempt for innovation. He not only sent them his books, but wrote them many responsa that were unknown, until the last hundred years, outside of Yemen. Although there were a handful of Yemenite traditions that Maimonides disagreed with, the Yemenites only accepted his words and altered their practices if his arguments seemed logical and cogent.Otherwise, they remained faithful to their heritage. In the great majority of cases, however, they saw Maimonides as the great interpreter of the very tradition that they had followed for many centuries. Classical Yemenite Judaism is about 99% in line with Maimonides.
At this time, Yemenite Jewry faced three major problems that threatened their continued existence. First, a new regime had taken over that was engaged in forced conversion of Jews. Besides this, a Jewish convert to Islam was claiming that he had found a Torah reference to Muhammad. This was making many Yemenite Jews wonder if, perhaps, conversion was what they should, in fact, be doing. (The argument was that, in the Torah, G-d said that he would bless Yishmael "B'meod Meod", which means 'very much'. However, every Hebrew letter has a numerical equivalent (Gematria). The Gematria of B'meod Meod is 92, the same as Muhammad). On top of all this, a claimant to Messiahship had arisen, and people wondered if this might not be, in fact, the promised redeemer. The then head of the Yemenite community, Jacob ben Netanel, wrote to Maimonides. setting out the situation, asking for guidance and encouragement. This was a most difficult request to make of a rabbi who was also a court official in the employ of a Muslim ruler. How could he respond? Would be not be endangering not only his position, but his life? How could a rabbi fifteen hundred miles away deal with the turmoil taking place in Yemen? Perhaps Yemenite Jewry was a lost cause? How this was handled will be the topic of my next post.
No comments:
Post a Comment