For many years after Maimonides, the Yemenite community followed his path both in Halachah (Jewish law), which, as we have seen, was very close to their own ancient practices, and in his philosophical approach to Jewish theology. Beginning in the 14th century, and greatly increasing in the 17th century, the ideas of Kabbalah came to Yemen. Now, there were (and are) Jewish groups who attempt to reconcile the philosophy of Maimonides with the mysticism of the Kabbalah, However, most regard these two understandings as mutually exclusive. I have discussed this conflict in an earlier series on Kabbalah. In the following centuries, the theology of Yemenite Jews shifted to Kabbalah, while largely maintaining the practices of Maimonides' Code. A great Yemenite rabbi and scholar, Rabbi Yihya Saleh (c. 1800) wrote extensively on Yemenite traditions and law, reconciling them with the teachings of the Kabbalah, and weighing in on when to alter a practice based on Kabbalah. This group is known as the Baladi Yemenites, from the Arabic word Balad; a country. This was considered the "native" Yemenite tradition. In many areas, however, Jewish religious tracts from Syria, Iraq and the Holy Land made a major impression, especially the Shulchan Aruch of Rabbi Yosef Karo (1565). Many (probably the majority) accepted these works as authoritative. They maintained the framework of ancient Yemenite ways, but changed to a Sephardic prayer book, and adopted most of the legal rulings of the Sepharadic world (except where Maimonides is adamant about a practice. This is especially true in the way in which blood is removed from meat, in which Maimonides considered what is done in most communities as insufficient and invalid. In cases like this, and some similar cases,they maintained the Maimonist practice.) This group became known as the Shamis, from Sham, the Arabic name for Damascus. A sub-group called Shar'abis (from the city of Shar'ab) adopted the Sepharadic rulings and customs completely. These divisions still exist, and one often hears heated debates between Baladis and Shamis as to who is "right".
Another dispute and division arose in the late 19th and early 20th century. A group of rabbis, led by Rabbi Yihyah Kappah (Kafih), began urging Yemenites to return to the original teachings of Maimonides, and rid Yemenite life of foreign influences in halachah. By 1920, a complete schism existed. Ironically, while eliminating outside influence in practice and theology, they urged the study of secular wisdom, which, after all, was a major part of Maimoides; teachings. At the same time, they thoroughly rejected the teachings of Kabbalah, regarding them as violating Maimonides' rationalist approach. This movement is called "Darda'". (A contraction of "Dor De'ah", "a generation of knowledge", although they vehemently deny any connection with others who have taken that name). The Darda' and anti-Darda' Baladis still argue, although most of the old antagonism is gone. The leader if the Darda' in recent times was the grandson of its founder, Rabbi Yosef Kappah (1917-2000). While proudly maintaining the Darda' way (he wrote a 23 volume exposition of Maimonides' Code, as well as numerous books on Maimonides' philosophy), he nevertheless was both respectful and conciliatory to those with whom he differed. Interestingly, he maintained close ties with the Lubavitcher Rebbe, and they quoted each other often. I had the distinct honor and pleasure of meeting him. The word "Impressive" doesn't begin to touch the man's greatness. I continue studying his writings every day, even though I am a devote of Kabbalah.
When I have seen squabbles between Jewish groups, it's usually about "my grandfathers customs are better than your grandfather's customs". But when one sees Yemenited arguing, they will show you chapter and verse in Talmud, Maimonides' Code, and the vast literature of a thousand (or more!) years of scholarship. Each side knows exactly why they follow what they do. It is a dispute truly for "the sake of heaven" We all can learn much from our Yemenite brothers and sisters.
Another dispute and division arose in the late 19th and early 20th century. A group of rabbis, led by Rabbi Yihyah Kappah (Kafih), began urging Yemenites to return to the original teachings of Maimonides, and rid Yemenite life of foreign influences in halachah. By 1920, a complete schism existed. Ironically, while eliminating outside influence in practice and theology, they urged the study of secular wisdom, which, after all, was a major part of Maimoides; teachings. At the same time, they thoroughly rejected the teachings of Kabbalah, regarding them as violating Maimonides' rationalist approach. This movement is called "Darda'". (A contraction of "Dor De'ah", "a generation of knowledge", although they vehemently deny any connection with others who have taken that name). The Darda' and anti-Darda' Baladis still argue, although most of the old antagonism is gone. The leader if the Darda' in recent times was the grandson of its founder, Rabbi Yosef Kappah (1917-2000). While proudly maintaining the Darda' way (he wrote a 23 volume exposition of Maimonides' Code, as well as numerous books on Maimonides' philosophy), he nevertheless was both respectful and conciliatory to those with whom he differed. Interestingly, he maintained close ties with the Lubavitcher Rebbe, and they quoted each other often. I had the distinct honor and pleasure of meeting him. The word "Impressive" doesn't begin to touch the man's greatness. I continue studying his writings every day, even though I am a devote of Kabbalah.
When I have seen squabbles between Jewish groups, it's usually about "my grandfathers customs are better than your grandfather's customs". But when one sees Yemenited arguing, they will show you chapter and verse in Talmud, Maimonides' Code, and the vast literature of a thousand (or more!) years of scholarship. Each side knows exactly why they follow what they do. It is a dispute truly for "the sake of heaven" We all can learn much from our Yemenite brothers and sisters.
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