786:
benedictions are long and not everyone is familiar with them as is the emissary of the congregation. Yet during the other days of the year, the emissary of the congregation does not fulfill the obligation , except only of that person who knows not .' You have, herewith, been shown so that you might know just how many great multitudes of men confirm our customs, even the custom of our ancient most forebears nearly since the days of the destruction, as it is generally held and accepted by us, , the traditions of our forefathers. So who is it that after considering these mighty kings (who all agree with common consent, and all walk with perfect persuasion of the affirmative that there must be only one prayer), will yet incline his thoughts, as it were, to contradict their practice? Certainly he ought to be apprehensive and wary lest they crush his skull…. Hear my son the instruction of thy father, and do not thou forsake the law of thy mother. Be attentive to this and note it.” END QUOTE
772:
prayer fulfills everyone's obligation.' Wherefore, it was thought by Rabbi Yonah that even if someone had turned his heart to other things while in the midst of a benediction, the emissary of the congregation fulfills his obligation. Yet in the other blessings he does not . So has it been stated under this man's name. For our purpose, I have copied down all of his words where a lesson was to be learned by such words of an exemplary nature as far as several
224:), even if it were a thing which stood contrary to the first custom, the Law has given him authority to decide in such matters as his eyes shall see fit, in order to put the matter in question in its rightful place, and by his mouth shall they encamp, and by his mouth shall they journey, just as RASHDAM (R. Shemuel Di Medina) has written, in Yoreh De'ah, Section 40
338:(Baladi-rite Prayer Books) for the version found in the Spanish-rite Prayer Books, from the Rabbi, our teacher, Rabbi Pinḥas Ha-Kohen Iraqi, ... and he has been most vociferous in his language against those who would change , with reproofs and decrees in a language that isn't very cajoling. May his soul be laid up in paradise....
293:-rite (Tiklāl), the head of whom was Rabbi Yehudah b. Shelomo al-Ṣa'adi, and the Judge, Rabbi Pinḥas b. Shelomo HaKohen al-Iraqi, of blessed memory, and they wrote proclamations in the form of rabbinic decrees saying that it is forbidden to change the customs of one's fathers which were established according to the words of the
283:). In this decision, he was influenced by Rabbi Yehudah al-Ṣa'adi and Rabbi Pinḥas Iraqi HaKohen, men of the previous generation who fought to maintain and to preserve the old Yemenite Jewish prayer rite amidst trends to change over to the Spanish-rite. Concerning this troublesome time, Amram Qorah writes:
207:
the public to practise the same from the argument that it is a prohibition , and actually forbade them against their will! And, lo! The great Rabbi, Rabbi David Ben-Zimra, and Rabbi
Menahem Lunzano, wrote that several communities shave their heads each Sabbath eve (Friday) out of respect for the Sabbath…
206:
This practice has spread in several places. But in this, our place, the land of Yemen, they did not have this practice, while it has only been recent (approximately forty years) that a certain wise man from the isles of the sea did come forth, and while he was passing through our city, he did compel
69:
customs and traditions, which he articulated so well in his many writings, but also for his adopting certain
Spanish rites and liturgies that had already become popular in Yemen. In this regard, he was strongly influenced by the Rabbis of his previous generation, Rabbi Yehudah Sa'adi and Rabbi Yihya
785:
prayer on the New Year's Day the custom is not to begin by praying silently, but rather the emissary of the congregation begins praying aloud and he fulfills the obligation of, both, those who know the benedictions in their entirety and those who do not know them. The reason for this being that the
780:
that our teacher wrote, even the Rabbi, Yiḥya al-Bashiri of blessed memory, it is written in the
Arabian tongue, of which this is its content: 'Let it be known that, throughout the entire course of the year, men ought to pray silently. After which, the emissary of the congregation prays with a loud
771:
36a – 36b). Maharitz makes use of harsh expletives while writing about the preservation of the original
Yemenite Jewish practice: “…'Moreover, it can be stated that the benedictions on New Year's day and on the Day of Atonement are different, for the emissary of the congregation who leads them in
602:
etc., , and I reprimanded over this matter, telling them that they tend to make innovations in the ancient custom of our forefathers which was not to conclude , just as it is presented before you. And that reply which came from them (their
Preserver is uplifted and high) was this: 'Our eyes have
219:
It has now been about twelve years since we re-enacted this practice of shaving one's head , that is, a few of the more zealous ones amongst us, in accordance with the instruction of our teacher and Rabbi, even the honorable teacher and Rabbi, David
Mishreqi, whose inheritance is in the Garden of
256:, or Prince), and who had served under two kings from 1733 to 1761, was imprisoned and held in bonds until he could pay a high ransom for his release. At the same time, writs then issuing from the king forbade Jews in the city from building their houses higher than fourteen cubits (about 7.5
189:
Maharitz was gifted at an early age with a good memory and quickly developed his learning skills. As a young man, he studied under the tutelage of his father and grandfather, Ṣāleḥ Ṣāleḥ, and at one point served under the great rabbinic teacher and scholar of his day, Rabbi David
Mishreqi
611:…We searched the matter in the books of the righteous that are found with us, former and latter, and what we were able to find : Surely the custom the land of the gazelle (i.e. the land of Israel), and all the cities of Turkey is that they do not say , except the benediction of
220:
Eden, who was the most able Rabbi of the city, and who did practice the same, by himself, and so did I practice the same, and many others with me. Now the proper rule of conduct is thus, to be inclined after the Rabbi of one's generation, as it is written: 'and unto the judge' (
176:
Little is known about
Maharitz's father, Yosef Ṣāleḥ, except that he studied under his wife's father, Rabbi David Qafih. Rabbi Suleiman, Maharitz's brother, is known to have compiled a work on the laws governing the Passover preparation, known as
236:
1776 (between 1775–1779), whereas before this time he had adhered largely to
Sephardic customs introduced in Yemen, but afterwards he had returned to fully embrace the earlier Yemenite traditions and liturgies that had been practised in Yemen.
245:
Rabbi Yiḥya Ṣāleḥ (Maharitz) seemed to have kept a low profile during the persecutions which affected the Jewish community of Sana'a in 1761, at which time twelve of the city's fourteen synagogues were demolished by order of the king,
593:
Shimon
Tzalach (ed.), vol. 1, pp. 192a-192b, Jerusalem 1971, an excerpt of which reads as follows: "Now I, the younger, sent unto the Rabbis of Egypt (may God protect them), a query concerning those who practice concluding , both, in
250:. The reason for the king's displeasure is not presently known, but the community's respected leader who was entrusted with the role of mediating between the king and the people, Rabbi Shalom Cohen al-Iraqi (who bare the title of
307:, Rabbi Yiḥya Saleh wrote an extensive commentary on the synagogue liturgy and the old Yemenite Jewish Prayer Book in which he mostly upholds the old practices described therein (e.g. the practice of saying only one
767:, facsimile edition, published by Karwani Yaakov of Rosh Ha-Ayin, Vol. II, on the morning of Rosh Hashanah, s.v. תפלת מוסף, and which Yemenite practice is similar to a teaching brought down in the Jerusalem Talmud (
511:-rite prayer books based on the Spanish-rite and which they had begun to observe as their own practice, he did not remove them. Instead, he even went so far as to explain them and they were incorporated in the
145:, a great rabbinic teacher and scholar, with whom he maintained correspondence when the latter lived in Egypt. Rabbi Yiḥye Ṣāleḥ (henceforth: Maharitz) is the author of the Questions and Responsa,
118:) and President of the rabbinical court at Ṣanʻā’, for most of his life he worked under the shadow of two great men of his generation: the illustrious Rabbi David Mishreqi (d. 1771), the author of
138:(the artisan), the comptroller of the customs and surveyor-general of the royal buildings and gardens who had been the favorite of two successive kings, although demoted in 1761.
603:
seen what your Excellency, the glory of the divine Law, has asked concerning the custom which a few communities practise, new things of late, to conclude with the benediction
495:
Rabbi Amram Qorah wrote of Maharitz, saying: "He took pains in many ways to render the precise wording of the text used in prayer, according to the ancient
70:
al-Bashiri. Initially, Rabbi Yiḥya Ṣāleḥ worked as a blacksmith until the age of thirty, after which he worked as a scrivener of sacred texts (Heb. "
279:, but later changed his approach in order to uphold Yemenite Jewish traditions and which were more aligned with the Halachic rulings of Maimonides (
871:
373:(1805 CE), in Ṣanʻā’, Yemen, and was succeeded by his son, Rabbi Abraham, in the post of chief judge (Av Beit-Din) and President of the court.
841:
619:, etc., the proper order in this is to say exactly as it is now practiced anew, for this third blessing was enacted in the days of the
615:
and its concluding . Yet, no more . It is the correct , indeed, whether revealed or hidden. Nevertheless, those who practice saying,
57:), (1713 – 1805), was one of the greatest exponents of Jewish law known to Yemen. He is the author of a liturgical commentary entitled
856:
759:-prayer during the Jewish New Year, rather than making first a silent prayer followed by a repetition of the prayer made aloud by the
836:
351:
was the cause for some Yemenite Jewish prayer-rites being cancelled altogether, and for other extraneous customs introduced by the
861:
198:. His influence over the young Maharitz must have been astounding, for Maharitz mentions him in his Questions & Responsa:
866:
181:. Maharitz's family is reported to have traced their lineage back to Oved, one of the progeny of Peretz, the son of Judah.
98:, a year corresponding to 1713 CE, to Joseph b. Ṣāliḥ. Ṣāliḥ, his grandfather (d. 1749), was a survivor of the infamous
315:, etc.), although he also compromises by introducing elements in the Yemenite prayer book taken from the books of the
165:. Maharitz also compiled a work on Bible orthography (Hebrew vowels and trope symbols used in biblical texts) known as
162:
142:
384:
623:… Now may the peace of the Rabbi be multiplied, as the soul of those who are signed , here, in Egypt.
851:
846:
252:
358:
304:
66:
46:
507:-rite prayer books had amended thereto. However, those additions which were added in the
781:
voice in order to fulfill the obligation of those who do not know . However, during the
348:
321:
276:
247:
830:
450:
312:
195:
123:
443:(A condensed work on Ritual Slaughter and the laws governing defects in the animal)
325:. He is often seen praising the old Yemenite customs and encouraging their upkeep:
232:
It is largely accepted by scholars that Maharitz underwent a change of heart in
99:
729:(Heb. מחקרים בסידורי תימן), vol. 1, Benei Barak 2010, pp. 84–85; David Tzadok,
695:(Heb. מחקרים בסידורי תימן), vol. 1, Benei Barak 2010, pp. 84–85; David Tzadok,
62:
503:), and he purged them from the more recent versions that the copyists of the
463:
297:
of old, and the 'Composition' left to us by Maimonides who came after them."
434:
353:
733:(Heb. קונדריס מסכתא דמהרי"ץ), second edition, Benei Barak 2014, pp. 184–185
699:(Heb. קונדריס מסכתא דמהרי"ץ), second edition, Benei Barak 2014, pp. 184–185
107:
79:
65:. Rabbi Yiḥya Ṣāleḥ is widely remembered for his ardent work in preserving
17:
149:
and has also written a brief but comprehensive commentary on the Yemenite
91:
369:
Maharitz died on Saturday, the 28th day of the lunar month Nisan, 5565
272:
111:
424:
420:
398:
394:
334:
concerning the matter of changing our prayer custom, which is in the
308:
280:
257:
357:
being added thereto. For a broader discussion on this subject, see
61:(The Tree of Life), in which he follows closely the legal dicta of
71:
413:(Commentary on a work written by Rabbi Yeshayahu Halevi Horowitz)
114:). Although Rabbi Yiḥya Ṣāliḥ would later serve as chief judge (
714:
Description of Travel to Arabia and Other Neighboring Countries
572:(translated by Robert Heron), vol. 1, Edinburgh 1792, p. 408;
289:"Then were those Rabbis awakened who had always prayed in the
710:
Reisebeschreibung nach Arabien und andern umliegenden Ländern
550:
Amram Qorah, Sa'arath Teiman, pp. 19-23; 173, Jerusalem 1988.
799:(ed. Shimon Tzalach), Introduction, Jerusalem 1971 (Hebrew)
110:
and one of the city's judges and ritual slaughterers (Heb.
627:(mire and clay ), Chaim Abraham Turnaga (mire and clay)'."
74:"), before becoming chief jurist of the rabbinical court (
763:, is described by Rabbi Yiḥya Saleh (Maharitz) in his
134:), and Rabbi Shalom Iraqi al-Cohen (1685–1780), called
808:
D'var Mordechai: Eulogies p. 67; Arichat Shulchan p. 6
639:, Shimon Tzalach (ed.), vol. 1, p. 73b, Jerusalem 1971
541:(ed. Yitzhak Ratzaby), Benei Barak 1992, p. 13, note 1
570:
Travel through Arabia and other Countries in the East
433:(Concerning the laws of Ritual Slaughter, known as
607:And afterwards, they conclude in the verses,
141:Rabbi Yiḥya Ṣāleḥ was contemporary with Rabbi
8:
190:(1696–1771), the author of the commentary,
343:Still, Maharitz's endorsement of certain
755:The Yemenite custom of praying only one
475:
466:including many of the Maharitz's books
776:practices were concerned. And in the
576:., vol. 2, Edinburgh 1792, pp. 87–88.
486:, Tel-Aviv 1995, p. 97 (71), (Hebrew)
90:Yiḥya was born in the lunar month of
7:
727:Studies in the Prayer Books of Yemen
716:), Zürich 1992, pp. 416-418 (German)
693:Studies in the Prayer Books of Yemen
303:Following in the footsteps of Rabbi
519:, Jerusalem 1988, p. 21, note 19 ).
50:
25:
652:, ed. Yosef Qafih, Jerusalem 1952
515:-rite prayer book" (Amram Qorah,
464:Virtual library at Maharitz.co.il
275:according to the position of the
663:"Sefer Wehaṣdīqu eth haṣaddīq,"
407:(Orthography of biblical texts)
872:Authors of books on Jewish law
1:
169:, among other writings (see:
842:18th-century Yemenite rabbis
746:, pp. 17-18, Jerusalem 1988.
423:= the Menstruate Woman), in
161:addressed to him from Rabbi
55:Moreinu HaRav Yichya Tzalach
731:Kuntris Mesekhta deMaharitz
697:Kuntris Mesekhta deMaharitz
591:Tiklal ‘Eṣ Ḥayyim Hashalem,
41:), known by the acronym of
888:
637:Tiklal ‘Eṣ Ḥayyim Hashalem
528:Sa'arath Teiman, pp. 19-24
330:... I have also with me a
271:Maharitz at first decided
857:Jews and Judaism in Yemen
797:Tiklal 'Eṣ Ḥayim Hashalem
674:Questions & Responsa
625:Chaim Joseph David Azulai
163:Chaim Joseph David Azulai
143:Chaim Joseph David Azulai
837:Yemenite Orthodox rabbis
598:and in the benediction,
385:Questions & Responsa
33:(alternative spellings:
862:Exponents of Jewish law
821:p. 23, Jerusalem 1988.
665:p. 26, Bnei Brak 2010.
397:(Yemenite Baladi-rite
376:Among his books were:
341:
153:Prayer Book, entitled
122:, a commentary on the
867:Grammarians of Hebrew
499:-rite prayer books (
347:rulings found in the
327:
157:in which appears the
102:, the founder of the
484:Sefer Yamim Yedaberu
449:(Commentary on the
393:(Commentary on the
94:, in the year 5474
819:"Sa'arath Teiman,"
648:Printed in Siddur
359:Baladi-rite Prayer
267:- Jewish legal law
708:Carsten Niebuhr,
676:"Pe'ulath Ṣadiq,"
441:Sha'arei Qedushah
223:
192:"Shtilei Zeitim,"
31:Rabbi Yiḥya Ṣāleḥ
16:(Redirected from
879:
822:
815:
809:
806:
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793:
787:
765:Tiklāl Etz Ḥayim
761:Shaliach Tzibbur
753:
747:
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734:
723:
717:
706:
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689:
683:
672:
666:
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609:Yir'ou 'Eineinu,
600:Yir'ou 'Eineinu,
583:
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566:
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548:
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417:Sha'arei Ṭaharah
365:Death and legacy
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51:מוהר"ר יחיא צאלח
21:
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367:
340:
311:-prayer during
305:David Abudirham
269:
260:; 24.8 feet)..
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104:Saleh synagogue
88:
67:Yemenite Jewish
28:
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15:
12:
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5:
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405:Ḥeleq Hadiqduq
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381:Pe'ūlath Ṣadiq
366:
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349:Shulchan Aruch
328:
322:Shulchan Aruch
301:
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277:Shulchan Aruch
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167:Ḥeleq Hadiqdūq
147:Pe'ūlath Ṣadīq
120:Shtilei Zeitim
87:
86:Life and Works
84:
35:Yichya Tzalach
26:
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795:Yiḥyā Saleh,
792:
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766:
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742:Amram Qorah,
739:
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732:
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725:Moshe Gavra,
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691:Moshe Gavra,
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661:Yosef Ṣadok,
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447:Oraḥ LaḤayyim
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605:Hashkiveinu.
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569:
568:M. Niebuhr,
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39:Yehiya Saleh
38:
34:
30:
29:
27:Yemeni Rabbi
852:1805 deaths
847:1713 births
650:Shivat Zion
613:Hashkiveinu
596:Hashkiveinu
589:appears in
431:Zevaḥ Todah
411:Me'il Qaṭan
241:Persecution
185:Scholarship
179:Zevaḥ Pesaḥ
151:Baladi-rite
132:Yoreh De'ah
128:Orach Chaim
116:Av Beit-Din
100:Mawza Exile
18:Yihya Saleh
831:Categories
471:References
391:‘Eṣ Ḥayyim
371:anno mundi
354:kabbalists
317:kabbalists
222:Deut. 17:9
155:‘Eṣ Ḥayyim
96:anno mundi
63:Maimonides
59:Etz Ḥayyim
680:responsum
587:responsum
435:shechitah
419:(laws of
332:responsum
159:responsum
136:al-'Ousṭā
774:halachic
769:Berakhot
678:vol. 2,
458:See also
345:Halachic
319:and the
92:Cheshvan
76:Beth Din
43:Maharitz
501:Tikālil
336:Tikālil
273:Halacha
265:Halacha
194:on the
112:shochet
783:Mussaf
778:Tiklāl
757:Mussaf
621:Geonim
513:Baladi
509:Baladi
505:Baladi
497:Baladi
425:Arabic
421:Niddah
399:Siddur
395:tiklal
309:Mussaf
295:Geonim
291:Baladi
281:Rambam
258:meters
108:Sana'a
80:Sana'a
47:Hebrew
682:# 76.
234:circa
171:infra
78:) in
72:sofer
585:The
574:ibid
253:Nasi
130:and
173:).
106:in
833::
453:).
361:.
226:."
204:"…
82:.
53:,
49::
37:;
712:(
437:)
427:)
401:)
387:)
383:(
217:…
126:(
45:(
20:)
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