Dor Daim, Dor Daim

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 (see Dor Daim and Iqshim). 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 they saw as working against social and scientific improvement in Jewish Yemen.

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.

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.

More specifically, the Dor Daim believe it violates the prohibition against Ribbuy Reshuyoth (worshipping or conceiving of a multiplicity of reigns) referred to by Maimonides in his Mishneh Torah.

As against this, many (e.g. Yeshayahu Leibowitz) argue that Caro and the others were operating within the rigorous rules of halachic reasoning and that their conclusions were in no way affected or invalidated by their personal theological views (just as, from the opposite perspective, Maimonides' status as a halachic authority is not affected by his acceptance of Greek philosophy). The Dor Daim reply to this is that Caro specifically allows the Zohar as a (limited and subordinate) source of rulings in Jewish law, so that his code includes practices found in Kabbalistic texts without basis in Talmudic texts.

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