Dor Daim
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Dor Daim, also called Dardaim or Dor Deah (The Generation of Knowledge), is usually used in modern times to refer to Yemenite Jews or other Jews who question the validity or authenticity of certain forms of Kabbalah, regarded by them as superstitious doctrines or works, though others regard them as legitimate parts of the Jewish faith. It should be noted that the Dor Daim see themselves as a positive, purifying element within the Jewish faith, hoping to cleanse foreign elements from the Jewish religion. In the early 19th century, the Dor Daim arose (as a type of protest movement) from amongst the most pristine "Baladi" community of the Teimanim (Yemenite Jews). They stood against the increasing mysticism that had begun with the "Kabbalah-ization" of the 1600s, which contradicted both the Rambam and the pristine Yemenite Jewish tradition.
In recent times, they have received much attention for their skeptical views of the Zohar, or other "innovations" derived from it. Specifically, their argument is one of accuracy and authenticity, with a specific eye towards qualifying (or perhaps disqualifying) certain Zoharic doctrines in relation to the authoritative, Talmudic Jewish Law.
This level of disbelief for Zoharic Kabbalah may range from the theoretical, without affecting one's adherence to traditions rooted in Kabbalah, to a repulsion against anything connected to Kabbalistic innovations. Few Dor Daim of today hold the degree of zeal against what they perceive as false teachings that the original founders of the movement possessed. However, the very specific implications of the founders are undeniably significant in today's times, as they clearly suggest the existence of a hidden level of idol worship amongst many of today's religious Jews which needs to be fixed right away.
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[edit] Background: Baladi and Shami rituals
Since the early Middle Ages the Yemenite Jewish community generally followed the teachings of Maimonides on all legal issues, and their prayer book was substantially identical to the text set out in his "Laws of Prayer". This is attested by the writings of several well known Rabbis such as the Ramban, Rabbi Ovadyah Bartenura and the Maharitz [1]. The Yemenite tradition is therefore separate from both the Sephardi and the Ashkenazi streams in Judaism.
In the sixteenth and seventeenth centuries the teachings of the Kabbalah, especially in the form advocated by Isaac Luria and his school, became increasingly popular in Yemen as in other countries. This did not always mean a change in the liturgy: Luria himself held that it was essential to keep to the form of prayers inherited from one's ancestors, so that one's prayers reached the gate in Heaven appropriate to one's tribe. However, many individuals and communities round the world (principally Mizrahi Jews but also Hasidim) discarded their ancestral rites in favour of the modified Sephardic rite used by Luria and his immediate circle, on the reasoning that this form of prayer reached a "thirteenth gate" for those who did not know their tribe.
This division was reflected among Yemenite Jews. Some retained the ancestral liturgy, while others adopted the Lurianic-Sephardic liturgy. This did not necessarily reflect a disagreement about Kabbalah as such: many Yemenite Jews believed in the Kabbalah but considered that retaining their ancestral liturgy, as recommended by Luria, was the Kabbalistically correct thing to do.
In the 18th century Rabbi Yihhyah Salahh, known as the Maharitz, introduced a new edition of the Yemenite Jewish prayer book which he created in order to lessen the schism between the two groups. This substantially followed the traditional Yemenite (Maimonidean) ritual, but made some concessions to the Kabbalists, for example by incorporating the hymn Lechah Dodi. This new standard became known as Baladi (meaning national). The Lurianic-Sephardic ritual by contrast was known as Shami (meaning Palestinian, or Damascene). The distinction also affected questions of Jewish law, the Baladi community following Maimonides almost exclusively while the Shami community also accepted the Shulchan Aruch.
Over time more and more Kabbalistic practices became popular among the Yemenite Jews to the point that those Jews who held on to their forefathers' Maimonidean tradition became localized as a significant population only around the area of Yemen's capital city, Sana'a. Today, with the majority of Yemenite Jewry being outside of Yemen and in closer contact with Ashkenazi and Sephardi Jews, it could be perceived that the proportion with which the Dor Daim perspective is spreading (though in a milder form than the original) is not much different from the rate at which Yemenite Jews as a whole are giving up their unique traditions and assimilating into mainstream Judaism.
[edit] History
Dor Daim emerged as a recognizable force in the early part of the 19th century. The Dor Daim movement was formed by individuals who were displeased by the influence of Kabbalah which had been introduced to Yemen in the 1600s. They believed that the core beliefs of Judaism were rapidly diminishing in favor of the mysticism of the Kabbalah. Displeased by the direction that education and the social development of Yemen was taking, they opened their own educational system in Yemen. They were also unhappy with the influence that Kabbalists (mystics) were having on various customs and rituals (e.g. the text of the prayer-book), in addition to a strong superstitious influence, which worked against social and scientific improvement in Jewish Yemen (in their view).
The Dor Daim consider(ed) the Kabbalists to be irrational, anti-scientific, and anti-progressive in attitude and felt that they were thereby contributing to a decline in the social and economic status of the Yemenite Jews. The above mentioned issues led Rabbi Yihhyah Qafahh to spearhead the Dor Daim movement. Among its goals was the revival and protection of what it saw as the original form of Judaism as codified by the Sanhedrin during the 1st through 3rd centuries.
The movement was not well received by some scholars in Yemen and Israel. Especially controversial were the views of the Dor Daim on the important book of Kabbalah known as the Zohar. These views are put forth in a book called Milhamoth Hashem (Wars of the Lord) [2] which was written by Rabbi Yihhyah Qafahh. A group of Jerusalem rabbis published an attack on Rabbi Qafahh under the title of Emunat Hashem (Faith of the Lord), and measures were taken to ostracize members of the movement.
From this time Yemenite Jews may be classified as Shami, mainstream Baladi and Dor Dai or "Rambamist". A term frequently used by Dor Daim for Yemenites who accept the Zohar is Aqashim, meaning "obscurantists".
An important later Yemenite authority was Rabbi Yihhyah Qafahh's grandson, Rabbi Yosef Qafahh, who edited many important works by Maimonides and Saadia Gaon as well as issuing a new edition of the Baladi prayer book. Unlike his grandfather he did not hold that the Kabbalah of the Zohar must be rejected completely: on his view the problem was that it had been misunderstood on the popular level, giving rise to superstitions at variance with the Jewish faith. There is therefore some doubt about whether Rabbi Qafahh junior should be regarded as a Dor Dai or as a mainstream Baladi. His intention was probably to reconcile the two groups in the same way as the Maharitz.
There is no official Dor Dai organization, and no watertight test for distinguishing who is a Dor Dai: many individuals are reluctant to identify themselves by that name for fear of persecution. Some of the original Dor Dai synagogues in Israel survive, but have moved nearer to the mainstream Baladi tradition in the same way as Rabbi Yosef Qafahh. Similarly there is no universally recognised leader for the movement. The successor of Rabbi Yosef Qafahh as leader of the Yemenite community as a whole is generally considered to be Rabbi Rasson Arusi of Kiriat Ono.
Today there exists a tendency with views similar to the original Dor Daim, but, while its adherents have great respect for the Yemenite tradition in general and the Dor Daim in particular, they are not exclusively Yemenite in origin and generally describe themselves as "talmide ha-Rambam" (disciples of Maimonides) rather than as "Dor Daim". In 2005 there was a widely publicized gathering of hilltop settlers of Yemenite descent describing themselves as "Dor Daim", but it is unclear how far these represent the historic Dor Dai movement.
[edit] Beliefs
[edit] Theology
Dor Daim place particular importance on the Jewish doctrine of the absolute unity of God, which they believe has been compromised by the popular forms of Kabbalah prevalent today. In support of this, they appeal to the philosophical writings of various Geonim and Rishonim such as Saadia Gaon, Rabbenu Bahya ibn Paquda, Rabbi Yehuda Halevi and Maimonides. The following points concerning the Almighty's Unity are emphasized in particular:
- He is Incomparable to any created thing
- He is neither male nor female, but due to the limitations of human speech we must use certain terms allegorically and metaphorically to some extent in order to convey the fact that He DOES exist
- His existence is qualitatively different from all other existences, and all other existences depend upon Him and are sustained by Him, while He remains infinitely and unfathomably distinct and independent from all creation
- He is ONE Unity unlike any unity in creation; His Oneness is not a unity which can be divided or which is composed of parts, both of which could only be the case with a unity that is subject to time/space; Nor is His Oneness a one in the sense of a species or type.
- No quality of creation applies to Him: not space, not time, not change, no concept of a body, form, or image, no concept of filling a body, form, or any location, nor any other factor of creation - for He is Perfect and Sufficient in Himself and has no need for any of these. He is not a force or a power which possess or fills something else, nor is there any aspect of multiplicity in Him - as would be the case were the world to literally be within Him. Any Biblical or Talmudic phrases which seem to imply that any quality of creation applies to Him must be understood as having some meaning other than its literal meaning, for He transcends all aspects of creation. None of them are applicable to Him.
- The Splendor of the Reality of His Being is so great that no mind can grasp even the smallest part of it, for He has no parts, as it says, "..and to His Greatness there is no investigating." (Psalms 145:3) Therefore one must always be aware that the sublime Truth of His Being transcends anything we can ever express, but that all references to Him are either by speaking of what He is not or by way of literary tools such as metaphor.
[edit] Attitude to Kabbalah
In the book Milhamoth HaShem, one finds that possibly the most fundamental issue the Dor Daim had (and have) with the popularly accepted understanding of Kabbalah concerns the absolute transcendent Singularity / Oneness of the Creator and the laws against avodah zarah (forbidden forms of devotion/idolatry). The Dor Daim believe that the popular forms of Kabbalah prevalent today are contrary to the absolute and incomparable Unity of the Creator and violate various laws against idolatry.
The issue is not the existence of Kabbalah as such. Dor Daim accept that in Talmudic times there was a secret mystical tradition in Judaism, known as Maaseh Bereshith (the work of creation) and Maaseh Merkavah (the work of the chariot); and Maimonides interprets these as respectively referring to something similar to Aristotelian physics and metaphysics as interpreted in the light of Torah. They simply deny that this tradition is represented by the ideas popularly referred to as Kabbalah in our days.
Similarly a Dor Dai is not bound to reject the theory of the ten Sefirot: these figure in a respectable book of ancient Jewish mysticism called the Sefer Yetzirah, which was commented on by Saadia Gaon. In the Sefer Yetzirah, however, unlike in later Kabbalah, there is no question of these being Divine entities or even attributes: they are simply the numerals, considered as the dimensional parameters used in the creation of the world, and the theory probably goes back to Pythagoras.
The problem comes in with the Zohar, where the Sefirot appear to have become hypostatized as Divine attributes, and it is held that religious devotions can never be addressed direct to the En Sof (the Absolute) but only through one or other of the Sefirot; and in modern Edot ha-Mizrach prayer books each occurrence of the Divine Name is vocalized differently in a kind of code to show which Sefirah one should have in mind. The problem is compounded in the works of Isaac Luria, where it is held that as a result of some catastrophe in Heaven the Sefirot have fractured and re-formed into three, or possibly five, personalities within the Godhead known as partzufim (from Greek προσωπαι, faces), and that the purpose of each religious observance is to assist in their reunification. This is felt as being uncomfortably close to the Christian Trinity, or indeed to Greek polytheism.
Other segments of Orthodox Judaism which share this perspective of the Dor Daim, while not necessarily rejecting the Zohar itself, include most talmide ha-Rambam (disciples of Maimonides) and some followers of the Vilna Gaon, as well as portions of the Modern Orthodox community and others. Those among these groups who do not reject the Zohar assert that the Kabbalah as popularly taught today represents a distortion of the Zohar's intended teachings. However, the specific issues identified by the Dor Daim remain in all current and older editions of the Zohar.
[edit] Reincarnation
Another matter of dispute between Dor Daim and the Kabbalists concerns the Dor Daim's rejection of reincarnation. It should be pointed out that as early as Saadia Gaon (892-942), reincarnation had already been rejected as an authentic Jewish belief. This perspective is shared not only by non-Dor Dai disciples of Rambam (Maimonides) but also by many in mainstream Orthodox Judaism. Dor Daim also disapprove of the practice of praying at the tombs of saints and sages to seek their intercession.
[edit] Jewish law
Dor Daim disapprove of what they believe to be an abandonment of a number of Talmudic practices on the part of a large portion of the Jewish world in favor of newer customs and innovations, some of which, in their opinion, are even contrary to Talmudic law. In particular this disapproval is aimed at customs derived from the Kabbalah, but it is not confined to them.
In their view, the Mishneh Torah of Maimonides is the most accurate and therefore most authoritative statement of Talmudic law, and is in itself a sufficient reference without resort to any other source. According to the arguments of Rabbi Yihhyah Qafahh, it is unnecessary to consult the Talmud in order to understand the Mishneh Torah, as the Mishneh Torah was written to elucidate the Talmud and not vice versa. Furthermore, the current text of the Talmud is fairly corrupt with numerous textual variants; from this, coupled with Maimonides' indications that he had far more accurate and complete Talmudic texts available to him, they conclude that the Mishneh Torah provides the best access to what the Talmud must originally have intended.
Unlike many of the later talmide ha-Rambam, the original Dor Daim were not committed to the view that all local custom, whether Sephardi or Ashkenazi or from any other source, is totally illegitimate to the extent that it differs from the exact views of Maimonides, so they preserved certain non-Maimonidean Yemenite peculiarities in minor matters. However they did believe, in reliance on old authorities such as Rabbi David ibn abi Zimra, that the views of Maimonides ought to be authoritative not only in Yemen but also in Eretz Yisrael, Egypt and the Near East generally.
[edit] Practices
Those aspects of Jewish/Talmudic law which Dor Daim may emphasize, be particularly passionate about, and/or consider to have been cast aside by large portions of the Jewish world include:
- laws on 'avodah zarah' (forbidden forms of worship/idolatry) which they hold prohibits any use of intermediaries or mediators between oneself and the One Creator, prohibits praying or making requests to unseen forces such as past Rabbis or Sefirot, or supplicating to any unseen being other than the One Absolute Being - Y/H/W/H, and not doing any specific acts of religious devotion to any thing other than He;
- laws of legislation relating to the function and necessity of the Great Court (the Sanhedrin)
- laws concerning the settlement of the Land of Israel by the People of Israel as elaborated upon in Hilkhoth Melakhim u'Milhamotheham in the Mishneh Torah;
- certain laws concerning kashruth, such as Halita - immersing meat into boiling water before cooking;
- laws on certain aspects of prayer such as prostration during Tachanun and the manner in which to bow during the Shemoneh Esreh. Concerning bowing during the Shemoneh Esreh there are two almost opposite views: one is that only a slight nod of the head is required, the other is that one must literally go down to the floor upon his knees and make his upper body bowed over like an arch, similar to Muslims, though not exactly in the same manner. It is hard to know the percentage of those who hold by the latter view, the likelihood being that most who accept such a view usually only do so in private or when praying among likeminded people. It is interesting to note that traditionally and even today Ashkenazi Jews bow similarly, though only during Rosh Hashana and Yom Kippur;
- preservation of proper and exact pronunciation of all the Hebrew letters and Hebrew grammar (although there are minute differences even amongst the Dor Daim);
- emphasizing memorization of the Humash (the Torah/Law of Moses); for example, each of the 7 individuals called up to read from a Sefer Torah (Torah scroll) reads out loud the particular section of that week's parasha (section) upon which he said a blessing;
- that one should strive to wear a Tallit Gadol and or Tefillin as much as permitted by Talmudic law whenever possible. In various areas of Israel, including Jerusalem, one may see individuals wearing the Tallit Gadol during 'Erev Shabbat' (Friday night) hanging over or wrapped over their shoulders in a manner distinct from the majority custom, when almost no other Jews would be wearing a Tallit Gadol. Even children under 13 can be seen wearing a Tallit Gadol among them.
Dor Daim usually use Yosef Qafahh's edition of the Baladi prayer book. This is on the lines of the prayer book of the Maharitz, and therefore contains some Kabbalistic insertions, enabling the book to be used by mainstream Baladi Jews. However, these insertions are clearly marked by footnotes as being later additions. Dor Daim can therefore use this prayer book and simply omit these additions.
[edit] Similarities and differences with other groups
[edit] Mainstream Baladi Jews
Outwardly the practices of Baladi Jews and Dor Daim are almost identical, apart from some Kabbalistic insertions to be found in the Baladi prayer book. However most Baladim, while holding that the Mishneh Torah is the best interpretation of Jewish law, are content to preserve it as the particular custom of their group and do not seek to delegitimize the customs of other Jewish communities.
Several of the above listed distinctions between Dor Daim and the majority of world Jewry are shared by all traditional Baladi Yemenite Jews, and not just by Dor Daim. Aside from possibly the first few in the list, the only difference between Dor Daim and the rest of Baladi Yemenite Jews appears to concern the level of zeal in preserving the above listed practices, though exceptions do exist.
[edit] Talmide ha-Rambam
Dor Daim are regarded as part of a wider trend within Judaism known as talmide ha-Rambam (pupils of Maimonides), not necessarily confined to the Yemenite community. It is important to note that although Dor Daim always identify with the Rambam's legal and theological perspectives on Judaism (hashkafa), Dor Daim and talmide ha-Rambam are not necessarily one and the same. That is, a disciple of the Rambam may or may not be a Dor Dai; however, a Dor Dai will always be (in a broader sense) a disciple of the Rambam.
Today's talmide ha-Rambam differ from the original Dor Daim in two ways.
- Talmide ha-Rambam do not necessarily reject the Zohar. Some of them take the Kabbalah very seriously, although they may approach it differently. In other words, their definition of Kabbalah may differ more or less drastically from the Zohar or Lurianic schools.
- Talmide ha-Rambam tend to hold that the Mishneh Torah is the sole binding codification of Talmudic law, and that every divergence from it is illegitimate. On points not explicitly covered by Maimonides, such as the exact mode of prostration during prayers, there is considerable competition to unearth the most authentic mode from among the various Yemenite practices found in recorded history. Dor Daim, by contrast, do retain some current Yemenite practices, even when (according to the talmide ha-Rambam) these diverge from the views of Maimonides. For example, they do not follow Maimonides' recommendation to eliminate all prayers prior to the Kaddish and Shema in order to avoid 'unnecessarily burdening the congregation'.
In short, talmide ha-Rambam are less extreme than Dor Daim about the Kabbalah and more extreme about "Maimonides-only" jurisprudence. Nevertheless, the similarities between the two groups, as expressed in the list of beliefs and practices above, overwhelmingly outnumber the differences.
Many members of the small and slowly growing Dor Dai community claim a fear of persecution and therefore maintain an almost secret existence. It is very likely that the entire movement of Dor Daim, together with some of their well known leaders, helped and continues to help fuel the rapidly growing community of talmide ha-Rambam. It is undeniable that while there are sometimes differences between Dor Daim and talmide ha-Rambam as a whole, over certain details of practical Jewish law and the issue of the Zohar, the two communities continue to have strong links.
Two good examples of this relationship between the communities are seen in the works of the Rabbi Mori Yosef Qafahh (Kapach) and of Mechon-Mamre.org.
- Rabbi Yosef Qafahh has made various contributions to Dor Daim, talmide ha-Rambam and the Jewish world as a whole. Examples of his contributions include his encyclopedic commentary to the entire Mishneh Torah set to the renowned Yemenite text of the Mishneh Torah, his translation of all of Maimonides' Commentary on the Mishnah from Arabic into modern Hebrew, as well as translations of the Guide for the Perplexed, Duties of the Heart, Sefer Kuzari, and a number of other works.
- Mechon-Mamre.org, a completely non-Dor Dai organization, has produced software for learning the Humash, Tanakh, Mishna, the Talmudic texts, as well as the Mishneh Torah according to Rabbi Qafahh and its own accurate and scholarly text, intended to be beneficial to all. Examples of the working bonds between Dor Daim and talmide ha-Rambam generally can be seen on the Mechon-mamre.org website's "About" section, where it states that most participants in the work of Mechon-Mamre are Baladi Yemenite Jews, although some of the more impacting individuals of Mechon-Mamre.org are not Yemenite or Dor Daim at all, but merely promote observance of Talmudic law as codifed in the Mishneh Torah.
Dor Daim and Rambamists are most easily recognized by the manner in which their Tzitzit are tied (according to the Rambam, despite slight variations in understanding). Temani/Rambam Tzitzit can be distinguished from those of the many 'knitted kippa' youths who have adopted the same style, but have added Tekhelet. Rambamists and Baladim are also noticeable by the fact that they wear their Tallit in a different manner from other Orthodox Jews, and even wear it on Friday nights/Erev Shabbath, which is unheard of in the Orthodox world (apart from a handful of Hasidim in Jerusalem, referred to as Yerushalmis, who wear it very discreetly so as to not look arrogant).
[edit] Gaonists
Dor Daim as well as non-Yemenite or non-Dor Dai students of the Rambam all find a certain level of commonality with individuals who sometimes call themselves Gaonists. Gaonists aim at applying Jewish law in every day life according to the writings of the Geonim as a whole without singling out any one particular Gaon or codification of Jewish law over another. The commonality between all of these groups is sourced in their shared pursuit of living according to the original understanding of Talmudic law as much as possible with as little influence from the effects of almost 2,000 years of exile as possible. These groups together are sometimes referred to as Meqoriim (originalists/followers of the originals). It is interesting to note that a similar renaissance of a desire to return to the original or early ways has occurred in this century not only among the Jewish people but also among Muslims in the form of Salafism and within Christianity in the form of the "Hebrew Christian" and Hebrew Roots movements and what some call "Messianic Judaism".
[edit] Mitnaggedim and followers of the Vilna Gaon
In many respects, the dispute between Dor Daim and Aqashim is similar to that between mitnaggedim and Hasidim, with the Vilna Gaon standing for strict Torah observance and rational thought in much the same way as Rabbi Yihhyah Qafahh. It is doubtful, however, whether the Vilna Gaon in fact rejected Lurianic Kabbalah in toto, though he was accused of this by the Hasidim: see in particular the letters of the Baal HaTanya.
Those of the Vilna Gaon's successors who were associated with the Volozhin yeshiva, such as the Brisker group and in particular Rabbi Chaim Soloveitchik, had a very high regard for the Mishneh Torah and regarded it as the best tool for the theoretical understanding of the Talmud and of Jewish law generally. When however it came to practical legal rulings, an activity of which they steered clear when possible, they adhered to the normative Ashkenazi version of Jewish law, as set out in the Shulchan Aruch and the glosses of Moses Isserles. On the whole they accepted the Zohar, but had a distinctive "intellectualist" understanding of it.
There are various groups in Israel today which claim to follow the Vilna Gaon: these may be found in places as diverse as the Neturei Karta and the fringes of Religious Zionism. In some ways their perspective is similar to that of the Dor Daim.
Some Modern Orthodox thinkers of a mitnagged cast of thought, such as Yeshayahu Leibowitz, also reject the Kabbalah and praise the work of Rabbi Yihhyah Qafahh.
[edit] Spanish and Portuguese Jews
Dor Daim and other Yemenite talmide ha-Rambam like to compare themselves to the Spanish and Portuguese Jews, and think of them as "the other Rambam Jews". This is largely because of their shared scepticism about the Zohar. The resemblance has however been exaggerated.
Spanish and Portuguese Jews preserve an early form of the Sephardic liturgy from before the expulsion from Spain, which reflected some, but only very limited, influence from the Kabbalah and the Zohar. In the sixteenth and early seventeenth centuries they adopted a certain number of Lurianic observances in a piecemeal fashion, for example the Tu Bishvat seder. After the Sabbatai Zevi debacle these observances were largely dropped, because it was felt that Lurianic Kabbalah had contributed to the disaster. The arguments against the authenticity of the Zohar advanced by Jacob Emden and Leone di Modena were also influential. At the present day the general Spanish and Portuguese attitude to the Kabbalah is one of indifference rather than hostility. As Spanish and Portuguese communities act as hosts for Sephardic Jews of many other backgrounds, there would be no bar on individuals regarding Kabbalah more positively. The community's closest resemblance would therefore be not to Dor Daim but to mainstream Baladi Yemenites.
Spanish and Portuguese Jews admire Maimonides and identify with the Golden age of Jewish culture in Spain. However, they cannot be classified as "Rambamists" in the sense required, as their religious law is based squarely on the Bet Yosef of Joseph Caro. It could even be argued that they follow Caro more closely than any other group, as many other Sephardim regard Isaac Luria as having equal or even greater authority than Caro.
The above describes the attitude of traditional communities such as London and Amsterdam. In some newer communities a more purist and principled attitude has evolved, in particular among the followers of José Faur and Yaakov Oliveira [3], though they too accept the Shulchan Aruch rather than the Mishneh Torah as their authority on practical Jewish law.
[edit] Criticisms
There are those who would claim that Dor Daim and even all students of the Rambam are heretics by reason of their non-acceptance of Zohar and Lurianic Kabbalah. This would only make sense on the assumption that the truth of the Lurianic Kabbalah is a binding dogma of Judaism. Not only the Dor Daim and talmide ha-Rambam, but many other Orthodox groups, such as the followers of the Vilna Gaon and many Modern Orthodox, would disagree with this assumption.
Others believe that the main problem is not that Dor Daim do not follow Kabbalah for themselves, but that they delegitimize those who do follow it. Rabbi Yihhyah Qafahh, for instance, held that one must not use parchments written by, or eat meat slaughtered by, believers in Kabbalah because these are dedicated to an idol called Zeir Anpin (one of the partzufim) and not to the true God. Few Dor Daim take such an extreme view today, as they consider that the above reasoning makes Jewish law too uncertain in practice.
Dor Daim would reply that, before coming to the conclusion that Dor Daim are heretical, and especially before publicly proclaiming this, one should first have a clear understanding of each group's various perspectives on the Zohar itself, and most importantly each group's perspectives on what is called Ma'aseh Merkavah and Ma'aseh Bereshith, given that these two areas of study are the only esoteric areas of study mentioned by Rambam's "restatement of the Oral Law" - the Mishneh Torah. It seems logical that one should decide whether such beliefs are heretical based upon a consistent and complete system of Jewish law. Since the Mishneh Torah is the only known complete system of Jewish law, the members of such groups would desire that one judge whether they are heretical according to this same system. If they could be determined to be heretical according to the Mishneh Torah, then both Dor Daim and all students of the Rambam would accept the contradiction and strive to immediately repent of their error. If they cannot be found to be heretical according to the Mishneh Torah but can be considered heretical according to some other school of thought among Jews, then while neither group would be delighted, at the same time neither group would be concerned. This is similar to how vast numbers of other Jews, normally included under the term Orthodox Jews, are not concerned whether Dor Daim and students of the Rambam consider them heretical for supplicating to Rabbis at their graves for help, advice, and success - long after the death of those same Rabbis.
[edit] External links
- Torath Mosha Information about Torath Moshe (Judaism) in general, but specifically students of the Rambam, Baladim, and Dor Daim.
- Mechon-Mamre.org The Mamre Institute, by one particular group of students of the Rambam; includes a special text of the Mishneh Torah, as well as all of the Tanakh, Mishnah, and other Talmudic texts.
- Living by the Rambam A discussion board dedicated to supporting and discussing the practical application of Jewish law as codified by the Rambam.
- Believing is Knowing A blog by a student of the Rambam which expresses sympathy towards the more common practices of Ashkenazi Jews
- Machon Mishnat HaRambam Rabbi Rasson Arusi's Machon Mishnat haRambam Institute's website. Rabbi Rasson Arusi is chief rabbi of the Israeli town of Qriat Ono as well as head of the Israeli Rabbinate's department of marriage. Hebrew
- Biblical Monotheism contains information on Noahide Laws and reflective of philosophical beliefs in common with Dor Daim and talmide ha-Rambam.
