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Siddur and Rabbi
* Rabbi Sandy Eisenberg Sasso, The Voices of Children, Co-editor with Siddur Kol HaNoar,
* The Aram Soba Siddur: According to the Sephardic Custom of Aleppo Syria Rabbi Moshe Antebi, Jerusalem: Aram Soba Foundation, 1993
* Siddur Abodat Haleb / Prayers from the Heart Rabbi Moshe Antebi, Lakewood, New Jersey: Israel Book Shop, 2002
Translation by Rabbi Jonathan Sacks, from the Koren Sacks Siddur, Copyright 2009.
While the Zionist movement was not founded during his lifetime, it is clear from his responses to Rabbi Zvi Hirsch Kalischer, and in several places in his commentary to the Bible and Siddur, that although he had a deep love for the land of Israel, he opposed a movement to wrest political independence for the land of Israel before the Messianic Era.
He compiled major works of Rabbi Shneur Zalman of Liadi for publication, including the Siddur L ' Kol Ha ' Shanah ( commonly known as Siddur Im Dach ), Likutei Torah and Torah Ohr.
He was succeeded by his son, Rabbi Yitzchak Dovber ( 1835 – 1910 ) of Liadi, author of Siddur Maharid, and his son-in-law, Rabbi Levi Yitzchak (– 1905 ) of Siratin, a scion of the Rebbe of Radzimin.
He also edited the first Chabad siddur, based on the Ari Siddur of the famous kabbalist Rabbi Isaac Luria ( Arizal ) of Safed, but he altered it for general use, and corrected its textual errors.
* Rabbi Dr. Raymond Apple, Sacks & the Singer Siddur ( book review ), History of the Singer Siddur.
* The Open Siddur Project: The Authorised Daily Prayer Book ( translated by Rabbi Simeon Singer, 1890 )
If a firstborn attending a siyum does not hear the completion of the tractate, or if he does not understand what he hears, or if he is in the shiva period of mourning and is thus forbidden from listening to the Torah material being taught, some authorities rule that subsequent eating would not qualify as a seudat mitzvah and he would therefore be forbidden to break his fast ( Ben Ish Chai 1: 96: 25 ; Rabbi Shlomo Yosef Elyashiv, Siddur Pesach K ' hilchaso, p. 168 ; Rabbi Ovadia Yosef, Chazon Ovadiah, p. 99 ).
Other authorities rule that a firstborn need not eat anything at the siyum itself, and that he may break his fast anytime after the siyum ( Siddur Pesach K ' hilchaso, ibid ; Rabbi Yehoshua Menachem Mendel Ehrenberg, Devar Yehoshua 2: 81 ).

Siddur and Yosef
* Siddur Zehut Yosef ( Daily and Shabbat ) According to the Rhodes and Turkish Traditions, Hazzan Isaac Azose, Seattle, Washington: Sephardic Traditions Foundation, 2002
* Siddur Od Yosef Ḥai
The Seattle community did use the de Sola Pool prayer books until the publication of Siddur Zehut Yosef in 2002.

Siddur and /
* Siddur Tefilas Sh ' ai, Feldheim Publishers: Israel / NewYork ( Hebrew )
* Siddur Abodat Haleb / Prayers from the Heart, Moshe Antebi, Lakewood, NJ: Israel Book Shop, 2002
Siddur: Digital siddurim with vowels ( according to various customs ) are included in DBS ( Ashkenaz, Sefard, Sefaradi / Edot Mizrah ), Judaic Bookshelf ( Ashkenaz, Sefard ), and Ariel ( Ashkenaz, Sefard, Sefaradi / Edot Mizrah ).

Yerushalayim and Rabbi
The Polish Jews were divided into many Kollelim ; Kollel Polen headed by Rabbi Chaim Elozor Wax ; Kollel Vilna Zamutch was under different leadership ; and the Galicians were incorporated under Kolel Chibas Yerushalayim.
* Rabbi Avi Rosner, rebbi at Yeshivat Ohr Yerushalayim
* Rabbi Yoel Schwartz, Torah scholar and author, senior lecturer at Yeshivas Dvar Yerushalayim

Rabbi and Yosef
* Orthodox Union website: Rabbi Yosef Edelstein: Parshat Beha ' alotcha: A Few Reflections on Capital Punishment
Rabbi Chaim Noach Levin also wrote in his notes on Megillas Yuchsin that he heard directly from Rabbi Yosef Shaul Halevi, the head of the Rabbinical court of Lemberg, that when he wanted to go see the remains of the Golem, the sexton of the Alt-Neu Shul said that Rabbi Yechezkel Landau had advised against going up to the attic after he himself had gone up.
He cited a responsum by prominent Haredi Orthodox Rabbi Ovadiah Yosef as an example of how the traditional approach works.
Rabbi Yosef was faced with the child of a woman who had left a religious marriage without religious divorce and had a child in the second marriage, seemingly an open-and-shut case of Mamzer status.
Rabbi Yosef proceeded to systematically discredit the evidence that the former marriage had ever taken place.
Rabbi Yosef then found reason to doubt that the new husband was ever the father, finding that because the ex-husband occasionally delivered alimony personally, an ancient presumption ( one of many ) that any time a husband and wife are alone together the law presumes intercourse has taken place governed the case.
* The Beit Yosef, and the Shulchan Aruch of Rabbi Yosef Karo ( 1488 – 1575 ).
The Beit Yosef is a huge commentary on the Tur in which Rabbi Karo traces the development of each law from the Talmud through later rabbinical literature ( examining thirty-two authorities, beginning with the Talmud and ending with the works of Rabbi Israel Isserlein ).
Yalkut Yosef, by Rabbi Yitzhak Yosef, is a voluminous, widely cited and contemporary work of Halakha, based on the rulings of Rabbi Ovadia Yosef.
Rabbi Yosef Qafiḥ's translation was popular in the twentieth century, but a recent translation by Machon MaOhr offers much more comprehensive footnotes.
However the non-Hasidic Haredi community of Jerusalem follows the custom that machine-made matzah may be used, with preference to the use of shmurah flour, in accordance with the ruling of Rabbi Yosef Chaim Zonnenfeld, who actually ruled that machine-made matzah may be preferable to hand made in some cases.
As a result, Rabbi Yosef Karo, author of the Code of Jewish Law, ( Orach Chaim 462: 4.
Commenting on Rabbi Yosef Karo's permission to use egg matzah, the Rema responded "… in our communities, we do not knead ( matzah ) dough with fruit juice .… And one should not change from this unless in a time of emergency for the sake of a sick or old person who needs this " Those who follow this prohibition of eating egg matzah on Passover also include chocolate covered matzah, grape flavoured matzah and the many other varieties available.
Rashi's students, Rabbi Shemaya and Rabbi Yosef, edited the final commentary on the Torah ; some of their own notes and additions also made their way into the version we have today.

Rabbi and Qafiḥ
The Dor Daim movement, led by Rabbi Yiḥyah Qafiḥ, emerged as a recognizable force in the later part of the 19th century, and considered the Kabbalists to be irrational, anti-scientific, and anti-progressive in attitude.
Especially controversial were the views of the Dor Daim on the Zohar, as presented in Milhamoth Hashem ( Wars of the Lord ), written by Rabbi Qafiḥ A group of Jerusalem rabbis published an attack on Rabbi Qafiḥ under the title of Emunat Hashem ( Faith of the Lord ), and measures were taken to ostracize members of the movement.
One individual who contributed to this phenomenon was Rabbi Yiḥyah Qafiḥ, the founder of the Dor Daim movement in Yemen.
Scholarly work in this vein has been continued by his grandson, Rabbi Yosef Qafiḥ ( also spelled Gafah, Qafahh or Kapach ).
Rabbi Yosef Qafiḥ is credited with the publication of an almost encyclopedic commentary to the entire Mishneh Torah, including his own insights, set to a text of the Misheh Torah based upon the authoritative hand-written manuscripts preserved by the Yemenite Jewish community.
During his lifetime Rabbi Yosef Qafiḥ was a leading figure in the Baladi Yemenite community as a whole, as well as the Dor Daim or strict " Rambamists ".
After Rabbi Yosef Qafiḥ died, Rabbi Rasson Arusi has largely filled his place as the leading public representative of the Baladi and Rambamist communities.
Besides the works of Rabbi Yosef Qafiḥ and Rabbi Rasson Arusi, there are a number of other commentaries to the Mishneh Torah written by leaders of the Yemenite Jewish community.
That movement was founded in 19th century Yemen by Rabbi Yiḥyah Qafiḥ, and had its own network of synagogues and schools.
The above-mentioned issues led Rabbi Yiḥyah Qafiḥ to spearhead the Dor Daim movement.
A group of Jerusalem rabbis published an attack on Rabbi Qafiḥ under the title of Emunat Hashem ( Faith of the Lord ), and measures were taken to ostracize members of the movement.
An important later Yemenite authority was Rabbi Yiḥyah Qafiḥ's grandson, Rabbi Yosef Qafiḥ, who edited many important works by Maimonides and Saadia Gaon as well as issuing two new editions of the Baladi prayer book.
There is therefore some doubt about whether Rabbi Qafiḥ junior should be regarded as a Dor Dai or as a mainstream Baladi.
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 Qafiḥ.
The successor of Rabbi Yosef Qafiḥ as leader of the Yemenite community as a whole is generally considered to be Rabbi Ratzon Arusi of Qiryat Ono.
Rabbi Yosef Qafiḥ, for example, published the ancient mystical text Sefer Yetzirah together with his translation of Saadia Gaon's commentary.
According to the arguments of Rabbi Yosef Qafiḥ, 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.

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