| 翻訳と辞書 |
| Yiḥyah Qafiḥ ： ウィキペディア英語版 |
Yiḥyah Qafiḥ
Yiḥyah Qafiḥ (Hebrew: רבי יחיא בן שלמה קאפח also Yiḥyah ibn Shalomo el Qafiḥ) (1850–1931),〔The exact date of death, according to Professor Aharon Gaimani, was the 11th day of the lunar month Kisleu, 5692 anno mundi, or what was equivalent to 2 November 1931 (see: ''Tehudah'' – vol. 30 (ed. Yosef Tobi), Natanya 2014, p. 83, note 1).〕 known also by the affectionate name ''"Ha-Yashish"'' (English: "the Elder"), served as the Chief Rabbi of Sana'a, Yemen in the late nineteenth and early twentieth centuries. He was one of the foremost rabbinical scholars in Sana'a during that period, and one who advocated many reforms in Jewish education. He was also learned in astronomy and in the metaphysical science of rabbinic astrology, as well as in Jewish classical literature which he taught to his young students.〔Shalom 'Uzayri, ''Galei-Or'', Tel-Aviv 1974, p.7〕 Unto Rabbi Yiḥya Qafiḥ is attributed the statement: “By trying to satisfy everyone's opinion, sometimes you do not fulfill the obligations of any!”〔Written by Rabbi Yiḥya al-Qafiḥ, and co-signed by six others, in a ''responsum'' put out by the Court (''Beit-Din'') at Sana'a, and published in the book, ''Tzohar Le-ḥasifath Ginzei Teiman'', by Yehudah Levi Nahum, Tel-Aviv 1986, p. 273 (Hebrew)〕
==Biography==
Rabbi Qafih, in his youth, studied under Rabbi Yiḥya b. Yosef al-Qāreh, and received his ritual-slaughtering license from him in 1870. Although Rabbi Yihya Qafih served for only one year (1899–1900) as the Chief Rabbi of Yemen (Turk. ''Ḥakham Bāshī''), he was a permanent member of the rabbinic court in Sana'a until his death, serving with the Chief Jurist and Rabbi, Yihya Yitzhak Halevi (d. 1932), whose signatures appear together in many of the court documents and ''responsa'' issued in the first quarter of the 20th century.〔''Tehudah'' - volume 30, (ed. Yosef Tobi), Netanya 2014, pp. 48–54 (Hebrew)〕 In the late 19th century, he was the host to the Austrian Arabist and archeologist, Eduard Glaser,〔The following testimony is brought down by Rabbi Yōsef Qāfiḥ (''Ketavim'' - 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 (''Hekhāl''). 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, Eduard Glaser, 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 anno mundi 4349 (589 CE) Jews were already living in the town of Barāš."〕 who conducted research in Yemen, and at the turn of the 20th century, he carried on a written correspondence with the Chief Rabbi of Ottoman Palestine in Jaffa, Rabbi Abraham Isaac Kohen Kook.〔Shmuel Yavne'eli, ''Masa Le'Teman'', Tel-Aviv 1952, pp. 187–188; 196–199 (Hebrew); Shalom ben Yiḥya Qoraḥ, ''Iggeret Bokhim'', Beth Shemesh 1963, p. 18 (Hebrew). One of Rabbi Qafih's students who would later rise to prominence in Israel, Member of Israeli Parliament Yisrael Yeshayahu, published exchanges of correspondence between Rabbi Qafih and Rabbi Kook in his book, ''Shavut Teyman'', Tel-Aviv 1945, pp. 212–222 (Hebrew)〕
Rabbi Qafiḥ had served as one of the chief instructors in the city's largest seat of learning (''yeshiva''), held then in the synagogue known as ''Bayt Saleḥ'', until a famine in 1905, resulting from a war with the Ottoman Turks, forced the closure of the ''yeshiva''. 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 Poll Tax (Ar. ''al-jizya'') assessed against every male 13 years of age and older.〔Shalom Gamliel, ''The Jews and the King in the Yemen'', vol. 1-2, pp. 19-20, Jerusalem 1986 (Hebrew)〕 In 1909, he became the headmaster of a Jewish school built by the Ottoman Turks in Sana'a. 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 Rabbi Amram Qorah, 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.〔Amrah Qorah, ''Sa'arath Teiman'', Jerusalem 1988, (p. 70 ) (p. 83 in PDF) (Hebrew)〕 During this time, the controversy over the study of the Zohar worsened. After being incarcerated twice〔Shalom ben Yiḥya Qoraḥ, ''Iggeret Bokhim'', Beth Shemesh 1963, p. 17 (Hebrew)〕 by Muslim authorities in 1914, being released only in Adar of 1915, Rabbi Qafiḥ regretted his earlier reticence in not speaking out against certain ills of the community.〔 He began to be more vociferous about the people's neglect of Halacha for more mystical matters. It was around this time that he augmented the Dor Deʻah movement in Orthodox Judaism, to counter the influence of Lurianic Kabbalah and restore the rational approach to Judaism, such as is represented by the thought of Maimonides and Sa'adiah Gaon, and to encourage strict adherence to the Halakha as formulated in the Mishneh Torah. However, the innovations and textual readings enacted by Rabbi Qafih in his ''Beit midrash'' were the main cause for the schism in Sanaa's Jewish community, a schism that was fanned perpetually by "highly spirited youth."〔Yehiel Hibshush, ''Shenei Ha-meoroth'', Tel-Aviv 1987, p. 199 (Hebrew)〕 Since the ''Darda'im'' 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.〔Shelomo Dov Goitein, ''The Yemenites (History, Communal Organization, Spiritual Life)'', Ben-Zvi Institute, Jerusalem, 1983, p. 305 (Hebrew).〕
Rabbi Yiḥyah Qafiḥ was known to have "spent huge sums in order to recover manuscripts, even fragments of manuscripts of his () works."〔(Rabbi Yosef Kafach - A Life Fulfilled by Matis Greenblatt )〕
抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』
■ウィキペディアで「Yiḥyah Qafiḥ」の詳細全文を読む
スポンサード リンク
| 翻訳と辞書 : 翻訳のためのインターネットリソース |
Copyright(C) kotoba.ne.jp 1997-2016. All Rights Reserved.
|
|