From Wikipedia, the free encyclopedia Ovadia Yosef
Ovadia Yosef
Ovadia Yosef teenager he studied at the Porat Yosef Yeshiva, where he
עובדיה יוסף advanced to the highest shiur taught by the rosh yeshiva,
Rabbi Ezra Attiya.[citation needed]
A story retells how Attiya was instrumental in keep-
ing the young Yosef in the Torah world. At one point,
the diligent young scholar suddenly stopped coming to
yeshiva for several days. Attiya paid a visit to his home
and was shocked by the poverty he saw there. Yosef’s fa-
ther explained that he ran a small grocery and needed
the boy to work for him. Attiya attempted to convince
the father of the importance of Torah learning, to no
avail. The next morning, when the father entered his
store, he found Attiya standing there, wearing a work
apron. The rosh yeshiva explained that he had come to
the store early that morning when Yosef was opening
Ovadia Yosef, 2007
up. He had told the youth that he had found a substitute
Born September 23, 1920 (1920-09-23) worker who would work without pay, and sent him back
Basra, Iraq to yeshiva. "You said that you needed someone to help
Nationality Israeli and could not afford to pay. I am that someone. Your
son’s learning is more important than my time!" he told
Ethnicity Jewish the father, who finally conceded and allowed his son to
Occupation Rabbi, Talmudic scholar and recognized continue learning in yeshiva.[3]
halakhic authority Yosef received rabbinical ordination at the age of 20.
He became long-time friends with Rabbi Ben Zion Abba
Title former Sephardi Chief Rabbi of Israel
Shaul, who began his yeshiva career in the same class and
Political Spiritual leader of the Shas political party who advanced to become rosh yeshiva of Porat Yosef in
party 1983.[citation needed]
Religion Haredi Judaism
Residing in Egypt
Ovadia Yosef (Hebrew: ( )עובדיה יוסףborn September 23, In 1947, Yosef was invited to Cairo by Rabbi Aharon
1920) is the former Sephardi Chief Rabbi of Israel,[1] a Choueka, the founder of yeshiva ’Ahavah VeAchvah’, to
recognised Talmudic scholar and foremost halakhic au- teach in this yeshiva.[4] Yosef also served, at the request
thority. of Rabbi Ben-Zion Meir Hai Uziel, as head of the Cairo
He currently serves as the spiritual leader of the Shas beth din (rabbinical court). Yosef found that religious ob-
political party in the Israeli parliament. His halakhic re- servance among both the Jewish community at large, and
sponsa are highly regarded within Orthodox circles and its leadership, including the local Rabbis, was lax. One of
are considered binding in many Mizrahi communities, the major Halachic issues was the lack of any organised
among whom he is regarded as "the most important liv- system of Kashrut, which led to conflict between him
ing halachic authority."[2] and other members of the community. Following these
Yosef has made a number of controversial statements events Yosef resigned from his position, two years after
which have been widely criticised and condemned. having arrived in Cairo. Approximately one year after his
resignation, he returned to what, in the meantime, had
Biography become Israel.[citation needed]
Return to Israel
Early life
After returning to Israel, Yosef studied at midrash "Bnei
Yosef was born in Baghdad, Iraq the day after Yom Kip-
Zion", then headed by Rabbi Tzvi Pesach Frank. He also
pur. In 1924, when he was four years old, he immigrated
served on the rabbinical court in Petah Tikva. His bold-
to Jerusalem, Mandatory Palestine with his family. As a
ness as a posek was already revealed in his first term as a
1
From Wikipedia, the free encyclopedia Ovadia Yosef
dayan when, at the age of 30, he wrote a Halachic ruling Present day
permitting Yibbum instead of Halitza which contradicted
Yosef lives in the Jerusalem neighbourhood of Har Nof.[ci-
a religious ruling made by the Chief Rabbinate of Israel a tation needed] He remains an active public figure in political
year earlier which had forbidden Yibbum.[citation needed]
and religious life in his capacity as the spiritual leader of
In 1951–1952 ( תשי"בby the Jewish calendar) he pub-
the Shas political party and through his regular sermons.
lished his book on the laws of Pesach titled ’Chazon Ova-
He has been referred to as the Posek HaDor ("Posek of
dia.’ The book won much praise and received the ap-
the present Generation"), Gadol HaDor ("great/est (one
proval of, among others, the two Chief Rabbis of Israel
of) the generation"), Maor Yisrael ("The Light of Israel")
at that time, Ben-Zion Meir Hai Uziel and Yitzhak HaLevi
and Maran.[citation needed]
Herzog. Two years later he founded ’Or HaTorah’ Yeshiva
Yosef’s responsa are noted for citing almost every
for gifted Sephardic Yeshiva students. This Yeshiva
source regarding a specific topic and are often referred
(which did not remain open for long) was the first of
to simply as indices of all previous rulings. Yosef has
many which he established, later with the help of his
two central projects, intertwined with each other, which
sons, in order to facilitate Torah education for Sephardic
are embodied in the slogan "Restoring the Crown to its
Jews and establish the leadership of the community for
Old State". The first, a Halakhic project, is an attempt to
future generations. In 1953-4 ( )תשי"דand 1955-6 ()תשט"ז
create a unified Halakhic codex subject to the rulings of
he published the first two volumes of his major work
Rabbi Yosef Karo. This project is essentially innovative,
’Yabia Omer’, which also received much praise.
in that its attempt to unify the various Halakhic tradi-
Between 1958 and 1965 Yosef served as a dayan in the
tions in light of the rulings of Yosef Karo does not con-
Jerusalem district Beth Din. He was then appointed to the
stitute a return to the traditionally accepted Sephardic
Supreme Rabbinical Court of Appeals in Jerusalem, even-
approach (nor, indeed, to the traditional approach of the
tually becoming the Chief Sephardic Rabbi of Tel Aviv in
Jews of Baghdad, where Yosef was born). As part of this
1968, a position which he held until his election as Chief
project Yosef aims to unify the minhagim of the various
Sephardic Rabbi of Israel in 1973.[citation needed]
Jewish groups in Israel by calling upon them to relinquish
minhagim and traditions (often rooted in the Kabbalah)
Chief Rabbi of Israel which they practiced in the lands where they resided pri-
In 1973 Yosef was elected the Sephardic Chief Rabbi of or to their immigration to the Land of Israel. His second
Israel by a majority of 81 to 68 votes, replacing Yitzhak project, a social one, is to improve the status of Sephardic
Nissim. His candidacy was criticised by some as he was and Mizrahi Jews in light of the hegemony of Ashkenazi
competing against an incumbent Chief Rabbi. The elec- Jews in the Torah world. This hegemony has somewhat
tion process was characterised by tension and political diminished over the past few decades[citation needed], in no
controversy because of the Psak Din of the Brother and small part because of his own political and religious ac-
Sister and tense relations between Yosef and Nissim. The tivities.[citation needed]
tension between the two Rabbis began in the 1940s, when
Yosef came out openly against the Halachic rulings of the
Ben Ish Chai. In the same election, Rabbi Shlomo Goren Halakhic approach and world-
was chosen as the Ashkenazi Chief Rabbi of Israel. The
relationship between the two Rabbis was difficult. The
view
Council of the Chief Rabbinate was controlled by Goren,
and for some time Yosef decided that, as a consequence,
Meta-Halakha: Restoring the crown to
there was no point in attending its sessions. During his its old state
years as Chief Rabbi, Yosef dealt with a variety of impor- Yosef frequently makes use of the slogan "Restoring the
tant social and Halachic issues (See: Halakhic Authority Crown to its Old State" ( )להחזיר עטרה ליושנהas a metaphor
below).[citation needed] embodying both his social and halakhic agenda.
On a social level, it is widely viewed as a call to pursue
Assassination attempt a political agenda that will restore the pride of the
In April 2005, Israeli security services arrested three Mizrahi Jews in Israeli society, which historically suf-
members of the Popular Front for the Liberation of Pales- fered from discrimination and were generally of a lower
tine (PFLP), who had been observing Yosef in public and socio-economic status than their Ashkenazi counter-
were held on the suspicion of intended murder.[5] One, parts.
Musa Darwish, was convicted on December 15, 2005 of From a halakhic perspective, the metaphor is more
Yossef’s attempted murder and of throwing firebombs at complex. It is widely agreed by Rabbis and secular re-
vehicles on the Jerusalem-Ma’aleh Adumim road. He was searchers alike that the ’Crown’ of the metaphor refers to
sentenced to twelve years in prison and three years pro- the halakhic supremacy which Yosef attaches to the rul-
bation.[6] ings of Rabbi Yosef Karo. According to Yosef’s approach,
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From Wikipedia, the free encyclopedia Ovadia Yosef
Karo is crowned as the Mara D’atra of the Land of Israel, it, a return to a traditional form of Sephardic ruling, but
and thus all Jews living within his realm of authority rather an innovative formulation of a particular
should be bound by his rulings.[7] Yosef says this explic- Sephardic approach to Halakha which Yosef himself fash-
itly and in very strong terms in Yalkut Yosef (note that ioned.[9]
’Maran’ refers to Rabbi Yosef Karo): Rabbi Binyamin Lau disagrees with both of the pre-
ceding interpretations. According to Lau, Yosef claims
Even if a hundred acharonim disagree with him ... that all Sephardic Jews accepted the rulings of Karo as
no teacher is permitted to rule with chumra con- binding in the Diaspora, but over time deviated from
trary to Maran’s instructions to rule leniently, even them. Presently, upon their return to the Land of Israel
if many disagree with Maran ... and it is not even where Karo is the Mara D’atra, they should return to
permitted to act with chumra where Maran has adhering to his rulings. Thus, Lau believes that Yosef
ruled leniently on the matter, since the rulings of directs his rulings only at Sephardic and Mizrahi Jews,
Maran, who is the Mara D’Atra and we have re- since the Ashkenazi Jews never accepted upon them-
ceived his instructions, were determined as selves the rulings of Karo. Lau views Yosef as operating
Halakha to Moses at Sinai over which there is no on two fronts: the first against the Ashkenzi leadership
dispute, and he who deviates right or left dishon- which seeks to apply Ashkenazi rulings and customs to
ours his teachers. the Sephardim, and the second against the Sephardic and
Mizrahi communities themselves, in demanding that
However, there remains some disagreement over who they unite under the rulings of Karo.[10]
exactly Yosef considers to be bound by the rulings of In any case, it is agreed that alongside the conserva-
Karo. tive aspects of his approach to Halacha, there are also sig-
Rabbi Ratzon Arusi argues that Yosef distinguishes nificant reforms: his preference for the rulings of Karo,
between his ideal and the reality. Ideally, all Jews of the and his preference for leniency over chumra. The fulfill-
Land of Israel should be bound by Karo’s rulings, but ment of his Halakhic vision has entailed significant clash-
practicality dictates that first all of the Sephardic and es with his Ashkenazi counterparts. On his predecessors
Mizrahi Jews should unite under them first. As Arusi puts in the post of the Tel Aviv-Jaffa Rabbinate, he wrote:
it, "The unity of Israel is desirable, and shall be achieved
by a unified system of halakhic ruling. A unified system And I have heard that there are those who claim
of halakhic ruling will be achieved, in his opinion, by a that since the Chief Rabbis of Tel Aviv-Jaffa who
consolidation around the tradition of the Land of Israel, preceded me set a custom of ruling with chumra,
which he thinks is the tradition of the Sephardim to rule the custom is not to be changed. And it is not true
as does Karo in the Shulchan Aruch. However the reality that I have been allowed space to express myself.
at this time is different. Every community retains its own And in any case it is known that the Rabbis who
traditions, and thus halakha should be ruled for each preceded me were subordinate to their Ashkenazi
community according to its own tradition. However be- counterparts, the Gaon Rabbi Benzion Uziel Z"l was
cause he believes that there is a trend of Ashkenazi ruling subordinate to the Gaon Rabbi Avraham Yitzhak
dominating, he cries aloud to save and preserve the Kook ZT"L ... and the Gaon Rabbi Yaakov Moshe
Sephardic system of ruling."[8] Toledano Z"l in his capacity as Chief Rabbi of Tel
Tzvi Zohar argues that Yosef adopts a melting pot ap- Aviv-Jaffa could not even raise his head towards
proach, in that he seeks to unify the traditions of all Jews his colleague, may he be chosen for a good life,
in Israel, Sephardic and Ashkenazi alike. Zohar claims the Gaon Rabbi Isser Yehuda Unterman Shlit"a and
that Yosef’s main distinction is not between Ashkenazim to disagree with him on Halakha ... But I who am
and Sephardim, but between the Land of Israel and the not subordinate, praise be to God, will stand on my
Diaspora. In his view, Yosef seeks to apply the rulings of guard to Restore the Crown to its Old State and in-
Karo on the entire Land of Israel, but not necessarily out- struct according to Maran whose instructions we
side of it. According to Zohar, this represents an anti- have received.
Diaspora and "anti-Colonialist" approach, since it seeks
to strip the various immigrant communities of their tra- Kocha D’hetera Adif (leniency)
ditions from their countries of origin and replace them
Yosef adopts the Talmudic dictum that "the power of
with the custom of the Land of Israel, rather than import-
leniency is greater." Therefore, one of his fundamental
ing and implanting foreign customs in Israel. He com-
principles of halakhic ruling is that lenient rulings should
pares between Yosef and religious reformers such as
be preferred over chumra. Yosef sees this as one of the
Martin Luther and Muhammad ibn Abd-al-Wahhab, and
distinguishing characteristics of the Sephardic approach
claims that Yosef has adopted a religious restorative-re-
to Halakha compared to the Ashkenazi approach. In one
formist worldview. Specifically, he argues that Yosef’s
of his rulings, he quotes Rabbi Chaim Joseph David Azulai
halakhic approach is not, as Yosef attempts to portray
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From Wikipedia, the free encyclopedia Ovadia Yosef
as saying: "The Sephardim are seized by a measure of The least of evils
piety and therefore are lenient in the Halakha, and the Yosef aims to encourage maximal observance of Mitzvot
Ashkenazim are seized by a measure of bravery and among as many Israelis as possible. In order to achieve
therefore they rule strictly." Yosef considers this princi- this, "he is willing to follow a halakhic policy which, on
ple an ideal, so that if "he is asked [a question] on a ritual- the one hand, will minimize violations of the halakha,
halakhic matter and succeeds in proving that a lenient but on the other, concedes absolute adherence to the ha-
position is a correct one from a halakhic standpoint, he lakha." This is evident in a number of his rulings: provid-
sees this as a positive achievement." ing kashrut certification to a restaurant that serves milk
In Yosef’s opinion, the chumra of Ashkenazi poskim and meat; the slaughter of a chicken where there is a con-
results from their method of teaching, and a lack of fa- cern of it being trefa; and the wearing of pants among
miliarity with the Mishna, Talmud and poskim. In a 1970 women.
article Yosef wrote about Rabbi Jacob Saul Elyashar, he
says: Turning a blind eye
Yosef applies a policy of turning a blind eye to deviations
But being that they [the Ashkenazim] are venera- from the halakha in circumstances where, if strict ad-
tive in their teaching, they do not [bravely] rule ha- herence to the halakha were required, it is likely that it
lakha l’ma’ase [’practical halakha’], especially on would not be followed at all. Examples of this include:
matters of new developments or new technologies the recital of the priestly benediction by Kohanim who
which create halakhic problems, it is far from them do not have a religious lifestyle; and a shaliach tzibur or
to be interested and express their view of Daat To- person performing a Torah reading who shaves.
rah... Our Rabbi the Gaon [ Jacob Saul Elyashar ]
was among those few virtuous ones who took upon Sinai Adif
themselves this burden to resolve the actual prob-
lems of his time, and among them are some which In the Talmudic debate over Sinai and Oker Harim, Yosef
are relevant to this day, and he did not avoid an- is of the opinion that Sinai is preferable. Specifically, he
swering his questioner... emphasizes that the Sephardic system of learning, which
emphasizes Bkiut (extensive familiarity with the Talmud,
Yosef regards ruling with chumra as especially harmful Mishna and Poskim), is superior to the Ashkenazi system
in the current generation ("the generation of freedom which relies on deep analysis employing pilpul. This pref-
and liberty"), since strict ruling might lead individuals erence is based upon his support for ruling halakha on
not to comply with the Halakha. Writing in Yabia Omer, practical contemporary issues rather than ruling halakha
he says: "And truly the growth of chumrot leads to le- as a purely theoretical pursuit. In a eulogy he wrote for
niency in the body of the Torah." Rabbi Yaakov Adas, his teacher at Porat Yosef Yeshiva, he
said:
Examples of lenient rulings
Following this principle of leniency Yosef has made a The distinguished deceased who was our Teacher
number of Halakhic rulings which are significantly more and Rabbi at Porat Yosef Yeshiva in the Old City
lenient than those made by his Ashkenazi Haredi coun- taught us to [learn halakha for practical purposes]
terparts. Among them are: and not engage in futile pilpulim which shall fade
• That it is permissible to hear a recording of a woman and be carried away by the wind. Regretfully there
singing (e.g. through a radio or recording), provided are Yeshivas where one who learns from Yoreh
that the listener has never seen the woman in De’ah must hide in back rooms lest he be noticed
person. Seeing a photograph of the singer does not and labelled an "idler" for learning a "psak" ha-
constitute having seen her in person. For the rulings lakha, and the shame of a thief [will be upon him] if
of other Rabbis, see kol isha. he is found and ... anger and disgrace [too].
• That it is permissible for boys and girls to study
According to Yosef, the preoccupation with Pilpul at the
together up to the age of 9.
expense of Bkiut causes lack of knowledge among Ashke-
• That a married woman who covers her hair may
nazi poskim, which in turn leads to unnecessary chumra
expose one or two strands of hair from beneath the
in making halakhic rulings, since the Posek is unaware of
covering.
lenient Psikot and approaches to Halakha used by previ-
• That it is permissible for a female widow or divorcée
ous Rabbis upon which the Posek could rely to rule le-
to wear a wig as a head covering, despite prohibiting
niently.
it for married women (see below).
• That it is permissible for unmarried women to leave
their hair loose and untied.
4
From Wikipedia, the free encyclopedia Ovadia Yosef
Attitude towards kabbalah Attitude towards the State of
Yosef is sometimes willing to accept rulings which rely
on the rulings of the Ari zal, provided that these do not Israel and its citizens
contradict rulings by Karo. Nevertheless, in many cases Yosef holds a Halakhically ambivalent view towards
he comes out strongly against the rulings, saying "we Zionism as the Atchalta D’geula (beginning of the re-
have no business with mysticism" and rejecting rulings demption). Religious Zionists, in contrast, view Israel as
based upon the Zohar and the Kabbalah more generally. the first flowering of the redemption. In a well-known
This position is contrary to the traditional long-standing Halakhic ruling regarding the saying of Hallel on Yom
Sephardic approach to ruling Halakha, including many Haatzmaut, Yosef writes that although the Jewish people
Sephardic poskim to this day. In contrast with the posi- experienced a miracle with the establishment of the
tion of Rabbi Chaim Joseph David Azulai, who wrote that State of Israel, the miracle did not include all of the
"None may reply after the Ari" (that is, none may dis- Jewish people and, therefore, Hallel should not be said
pute the rulings of the Ari), Yosef argues that no special with a blessing. Nevertheless, he writes that "If the con-
weight should be attached to the rulings of the Ari and gregation wishes to say Hallel without a blessing after
the ordinary principles of Halakhic ruling should contin- the prayer service, they should not be prevented." Thus,
ue to apply. He writes: Yosef’s position can be seen as a middle ground between
the Religious Zionists, among whom saying Hallel is com-
As is written in the book Iggrot HaTanya in the pulsory, and the Ashkenazi Haredim, who do not say Hal-
name of the Gaon of Vilna who does not believe lel at all.
in the Kabbalah of the Ari in its entirety that it is In a newspaper interview in which Shas was accused
wholly from the mouth of Elijah z"l, only a small of being anti-Zionist, Yosef responded:
portion is from the mouth of Elijah z"l, and the rest
is from his great knowledge and it is not required to What is anti-Zionist? It is a lie, it is a term which
believe it ... and thus wrote Rabbi Chaim Volozhin they have concocted themselves. I served for ten
in the foreword to his book ... and if so, why all this years as a Chief Rabbi – a key public position in the
awe that we should put aside the words of all the State of Israel. In what way are we not Zionists? We
Poskim and all of the laws [simply] because of the pray for Zion, for Jerusalem and its inhabitants, for
opinion of the Ari z"l?[11] Israel and the Rabbis and their students. What is
Zionist? By our understanding, a Zionist is a person
Yosef’s attitude towards the Kabbalah, the rulings of the who loves Zion and practices the commandment of
Ari, and consequently the rulings of the Ben Ish Chai settling the land. Whenever I am overseas I encour-
have been the cause of strong disagreements between age Aliyah. In what way are they more Zionist than
him and Jewish immigrants from the Muslim world in Is- us?
rael, especially the Jews of Iraq. The rulings of the Ben
Ish Chai were at the heart of the disagreement between In 2010, Yosef and Shas’ Moetzet Chachamei HaTorah
him and the Chief Rabbis Yitzhak Nissim and Mordechai (Council of [Wise] Torah Sages) approved Shas’ member-
Eliyahu. ship in the World Zionist Organisation, making Shas the
first officially Zionist Haredi party in Israel.
Attitude towards minhag and traditions
Yosef gives strong preference to the written word and Yeshiva students and military service
does not attribute significant weight to minhagim and Yosef regards the wars fought by the State of Israel as
traditions which are not well anchored in the Halakha. falling within the Halakhic classification of Milkhemet
For example, he has expressed opposition to two minhag- Mitzvah. Nevertheless, he encourages young students to
im observed in the Synagogues of North African Jewry: remain in the Yeshivas rather than be drafted into the
standing during the reading of the Ten Commandments military, because "despite the sensitivity which Rabbi
and the involvement of the congregation in certain parts Yosef feels towards the Israel Defense Forces he is deeply
of the prayer service. His attempts to change popular and rooted in the Rabbinic tradition of the Yeshivas in the
deeply rooted traiditions have led to opposition to his ap- Land of Israel, and holds their position which opposes
proach among some North African Rabbis. the integration of Yeshiva students in the military." Rab-
bi Binyamin Lau makes a cautious distinction between
Yosef’s public rhetoric which presents a unified front
with the Ashkenazi Haredim, and between internal dis-
cussions, where Yosef is said to be more receptive to solv-
ing the problem of integrating the Haredim into the mil-
itary.
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From Wikipedia, the free encyclopedia Ovadia Yosef
Yosef’s grandson points out his grandfather’s positive the secular courts and the judges there are Jews,
attitude towards the IDF, in that whenever the Torah Ark with all this it is clear that according to the law
is opened Yosef blesses "mi sheberech" for IDF soldiers. of our holy Torah – he who sues his friend in their
Yosef’s son, Rabbi Avraham Yosef, served in the IDF as a courts commits a sin too great to bear, and he is as
military Rabbi for 13 years. was decided by the Rambam and Shulchan Aruch,
that any who sues in their courts is evil and it is
Secular Israelis as though he has been spiteful and blasphemed and
Yosef frequently refers to the present situation in Israeli raised his hand against the Torah of Moses our
and Jewish society as "the generation of freedom and lib- Rabbi.
erty." By this, Yosef is referring to a modern reality of
In matters of criminal law, however, Yosef is among the
a Jewish community which is generally not committed
moderate Rabbinic voices who support the application of
to the Halakha, and where Rabbinic authority has lost
the rule dina d’malchuta dina (’the law of the land is the
its centrality. In this context, Yosef draws a distinction
law’), and therefore it is forbidden to engage in criminal
between those who are non-observant out of spite, and
conduct such as tax fraud. It is only in civil matters in
those who are non-observant in the sense of a weak or
which he forbids going to the Israeli courts.
incomplete commitment to Halakha accompanied by a
In February 1999 Yosef caused a controversy by
strong belief in God and the Torah:
strongly criticizing the Supreme Court of Israel:
And I knew clearly when I was in Egypt, that many
These call themselves the Supreme Court? They’re
of these people (who worked on Shabbat for their
worthless. They should be put in a bottom court.
livelihood), when they leave work, are careful not
They, for them [God] created all of the torments in
to desecrate the Sabbath, and indeed do not smoke
the world. Everything that [the people of] Israel suf-
on the Sabbath and all that follows from that. And
fer from, is just for these evil people. Empty and
some of them pray on the Sabbath in the first
reckless... What do they know? One of our children
minyan so as to get to their workplace on time, and
of 7–8 years knows better than they how to learn
in secret their soul would weep that they are forced
Torah. These are the people who have been put in
to desecrate the Sabbath for their livelihood.
the Supreme Court. Who chose them, who made
This latter kind of non-observant Jews are, in Israel, them judges, but the Justice Minister, persecuter
mainly Mizrahi Jews who practice aspects of Judaism as a and enemy he liked them and he recommended
tradition (known as Masortiyim, not to be confused with that the President would appoint them as judges.
Conservative Judaism, which is sometimes called Masor- What, were there elections? Who says that the na-
ti Judaism). Yosef seeks to bring this demographic clos- tion wants such judges, such evil [ones]... They
er to the Torah, while relying upon traditional Jewish have no religion and no law. All of them have sex
sources for his rulings. Thus, for example, he has ruled with Niddot. All of them desecrate the Sabbath. Th-
that those who desecrate the Sabbath are not considered ese will be our judges? Slaves rule over us.
as having abandoned the Torah, and thus if they have
Following these statements the Movement for Quality
touched wine it remains Kosher. This sort of ruling dif-
Government in Israel petitioned the Supreme Court of Is-
fers from Ashkenazi Haredi rulings. Yosef actively aims
rael, demanding that Yosef be put on trial. The Supreme
to engage in Kiruv, while still strictly adhering to
Court dismissed the application, saying that the com-
Halacha.
ments were within Yosef’s right to freedom of speech.
Yosef, however, is generally perceived by the Israeli
Nevertheless, then Supreme Court President Aharon
media as not being as accepting of Jews who are entirely
Barak wrote in his judgment:
secular to the point of being anti-religious.
The words of Rabbi Yosef are harsh. The content is
Israeli legal system hurtful. It harms the confidence of his followers in
Yosef is opposed to bringing civil actions in the Israeli this court. Neither a gadol in the Torah nor a polit-
courts because they decide outcomes by applying Israeli ical leader [should] speak thus. This is not the mes-
law rather than Halakha. His opposition is consistent sage that a former dayan – who knows and under-
with the position of the Ashkenazi Haredi Rabbis and stands the complexity of judicial work – needs to be
some Religious Zionist Rabbis (e.g. Yaakov Ariel) as well. sending to the community...
On this matter, Yosef has written:
And know that even though the legal authority
vested by the government to decide cases is with
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From Wikipedia, the free encyclopedia Ovadia Yosef
Political activity fired when the highly respected Ashkenazi rosh yeshiva
(dean) of the Ponevezh Yeshiva in Bnei Brak, Rabbi Elazar
Government influence Shach (who subsequently founded the Degel HaTorah
party) fiercely commanded Yosef to return Shas to the
coalition with the Likud. During this time, Yosef was se-
verely criticised by other major members of the Haredi
religious community in Israel, particular the Ashkenazic
Jews who generally sided with the Likud and the right
in opposition to the perceived secularist tendencies of
Labour and the left.
The failure of the scheme, today called "the dirty
trick", or maneuver,[12] was responsible for Peres’ down-
fall as leader of Labour, and his 1991 defeat in internal
elections to former Defense Minister Yitzhak Rabin.
Since the 1980s, Yosef has approved the participation by
Shas in most Israeli governments, except for the last two
governments of Ariel Sharon since January 2003. In the
last Knesset, Shas was one of the few parties to have
been in the opposition for the duration of that Knesset’s
term, along with the leftist Meretz party and the Arab
factions Ra’am (United Arab List), Hadash, and Balad. This
was largely because of the rise of Shinui to the powerful
third party position, a position that was previously held
by Shas. Shinui demanded to create a government with-
out Shas.
In the 2007 Israeli Presidential election, Yosef en-
dorsed his long-time friend Shimon Peres, who ultimate-
ly won the election due in part to the support of Shas’s 12
MKs.[13]
Ovadia Yosef, 2007
Cultural influence
In 1990, Yosef used his position as Shas spiritual In a 2004 article by Maariv,[14] Yosef was mentioned as
leader to pressure Prime Minister Yitzhak Shamir into one of the most influential rabbis in Israel. He was de-
agreeing to hold negotiations with Arab states for a scribed as:
peaceful settlement of the Arab-Israeli conflict. Shamir, a
member of the Likud Party, refused to make any commit- The spiritual leader of Shas. The man most identi-
ments. fied with the honorific title maran. He has consider-
According to one biography of the rabbi, Ben Porat able political strength, mainly because he controls
Yosef, the relationship between the two had never been the Knesset members of Shas.
comfortable because of Shamir’s unstudious personality.
As a way of gaining a character analysis of politicians, However, the key influence of Rabbi Yossef is in the
Yosef had invited both Shamir and Shimon Peres to learn arena of Judaism, specifically in halakha.
Talmud with him. While Peres proved an engaging and
fluid learner, Shamir was stoic toward the material, a In addition, he has great influence in teaching and
trait that led Yosef to instead use one of Shamir’s cabinet endowing of his halakhic way. Jewish prayers ac-
members, Housing and Construction Minister David cording to Yosef’s verdicts are the most common
Levy, as his key partner in dealing with the Likud. Levy in Sephardic synagogues, and his halakhic books
had a relatively warm relationship with the rabbi due to gained circulation beyond compare. Almost no one
his moderate approach to Israel’s security and foreign af- disputes the fact he is a Torah phenomenon, one
fairs policies, his charismatic personality, and his con- of a kind. Despite this, he is "field rabbi" and goes
nection with Sephardi traditions (Levy, a Moroccan, was down to the common people with countless ser-
the highest ranking Sephardi politician in the 1980s). mons.
In 1990, Rav Yosef pulled Shas out of the coalition
with the Likud and attempted to form a partnership with Position on the Israeli-Palestinian conflict
Peres’s left-centre Labour Party. The bold move, engi- Despite his controversial public comments, Yosef has
neered but opposed by Shas chairman Aryeh Deri, back- long been a distinguished rabbinical authority advocat-
7
From Wikipedia, the free encyclopedia Ovadia Yosef
ing peace negotiations in the Israeli-Palestinian conflict, rael and the US over Jewish housing in east Jerusalem,
and has done so since the late 1980s. His main justifica- Yosef is reported to have said, in a private meeting with
tion is the halakhic principle of Pikuach Nefesh, in which Shimon Peres, that "[i]t is not permissible to challenge
all the Jewish commandments (excluding adultery, idola- the nations of the world or the ruling powers" and that
try, and murder) are put on hold if a life is put in danger. Israel should agree to a partial building freeze in east
Using an argument first articulated by the late American Jerusalem, at least temporarily.[22]
rabbinical leader Joseph Soloveitchik, Yosef claims that
the Arab-Israeli conflict endangers human lives, thereby
meeting the above criteria and overruling the priority
Halakhic authority
of commandments pertaining to settling the land of Is- Yosef is generally considered one of the leading living ha-
rael.[15] Therefore, Israel is permitted — even obligated lakhic authorities, particularly for Sephardi and Mizrahi
if saving lives is a definitive outcome — to make serious Jews ("Maran").
efforts to reach a peace settlement as well as to make Some of his more famous legal rulings include:
arrangements to properly protect its citizens.[16][17] • That it is legitimate and permissible to give territory
Yosef first applied the Pikuach Nefesh principle to Israel’s from the Land of Israel in order to achieve a genuine
conflicts with its neighbors in 1979, when he ruled that peace. When the Oslo Accords were followed by an
this argument granted Israel authority to return the Si- intifada, this opinion was later retracted.[23]
nai Peninsula to Egypt. Some claimed, however, that the • That it is permissible for a Rabbinic Jew to marry a
ruling was also motivated by Yosef’s desire to oppose his Karaite.
Ashkenazi colleague, Rabbi Shlomo Goren.[18] • Supports heter mechira during the Shmita year,
Using this precedent, Yosef instructed Shas to join following the Sephardic tradition.
Prime Minister Yitzhak Rabin’s government coalition, • Ordered the Shas political party to vote in favour of a
and later that of Ehud Barak as well. However, Shas ab- law recognizing brain death as death for legal
stained on Oslo I and voted against the Oslo II agreement. purposes. The Ashkenazi Haredi political party
Furthermore, as Oslo stalled and relations between Is- United Torah Judaism voted against the law on
raelis and Palestinians began to deteriorate, and particu- instructions from their spiritual leader Rabbi Yosef
larly following the outbreak of the Al-Aqsa Intifada, Yosef Shalom Elyashiv.
and the party pulled "rightward", supporting the Likud. • A collective recognition of the Jewishness of the Beta
In 2005, Yosef repeatedly condemned the Gaza Disen- Israel, after there was a suspicion that their
gagement. He argued that he was opposed to any uni- conversion to Judaism was not in compliance with
lateral action that occurred outside the framework of halakha.
a peace agreement. Yosef again cited the principle of • Allowing the wives of Israel Defense Force soldiers
Pikuach Nefesh, saying that empowering the Palestinians who have been missing in action for a long time to
without a commitment to end terror would result in remarry, a verdict which is known as "the releasure
threatening Jewish lives, particularly in areas near Gaza of agunot" (.)התרת עגונות
in range of Qassam rocket attacks.[19] In contrast to some • That a woman should not wear a wig (sheitel) as a
of his rabbinical colleagues, such as Rabbi Yosef Sholom form of head covering, but should wear headscarves
Eliashiv, Yosef refused to entertain the idea of holding instead. (According to Jewish Law, Jewish married
a referendum on the disengagement, and instructed his women must cover their hair in public for reasons of
MKs to vote against the plan when it came up in the modesty). Many Ashkenazi Jews have the practice of
Knesset. wearing sheitels, while some wear a covering on top
Yosef still maintains that Pikuach Nefesh applies to of the sheitel.
the Israeli-Palestinian conflict and supports negotiations
with the Palestinians. However, he no longer appears to-
tally convinced that diplomacy with the present leader-
Criticism and controversy
ship can necessarily end the violence. Some media an- Both during and after his term as Chief Rabbi, and contin-
alysts had suggested that then Prime Minister Ehud uing today, there is much criticism of Yosef. Critics have
Olmert may have been able to convince the rabbi to sign questioned his theodicy, his halakhic rulings, and actions
on to further unilateral actions by the government if con- as spiritual leader of Shas.
certed efforts toward negotiation failed.[20]
Yosef has protested strongly against demands by the Theodicy
United States and other foreign countries that Israel Some of Yosef’s theodicy-related pronouncements have
freeze construction in East Jerusalem, saying that "it’s also been controversial. In 2000, he described the Holo-
as if we are their slaves."[21] Nevertheless, he has shown caust as God’s retribution against the reincarnated soul
some flexibility on the issue and may take a pragmatic of Jewish sinners: "The six million Holocaust victims
approach. In the wake of the diplomatic row between Is-
8
From Wikipedia, the free encyclopedia Ovadia Yosef
were reincarnations of the souls of sinners, people who Remarks regarding gentiles
transgressed and did all sorts of things that should not
In an October 2010 sermon, Yosef stated that "The sole
be done. They had been reincarnated in order to
purpose of non-Jews is to serve Jews". He said that Gen-
atone.".[24][25] Shas chairman Eli Yishai said criticism of
tiles served a divine purpose: "Why are Gentiles needed?
the rabbi is unjustified, explaining, "Rabbi Ovadia weeps
They will work, they will plow, they will reap. We will sit
for every Jew who is killed ... but nobody, not even a
like an effendi and eat. That is why Gentiles were creat-
saint, has not sinned. Everyone dies in a state of sin. It’s
ed."[33] In the same article on the Jerusalem Post, accord-
even stated that he declared that Hitler was a messen-
ing to the journalist who interviewed him, Yosef com-
ger sent to do God’s work before the arrival of the Messi-
pared Gentiles to donkeys whose life has the sole purpose
ah."[24]
to serve the master: “In Israel, death has no dominion
Following Hurricane Katrina in 2005, Yosef blamed
over them... With gentiles, it will be like any person –
the tragedy on the Godlessness of New Orleans, on U.S.
they need to die, but [God] will give them longevity.
support for the Gaza disengagement, and on a general
Why? Imagine that one’s donkey would die, they’d lose
lack of Torah study in the area:
their money. This is his servant... That’s why he gets a
There was a tsunami and there are terrible natural long life, to work well for this Jew."
disasters, because there isn’t enough Torah study... "Gentiles were born only to serve us. Without that,
Black people reside there [New Orleans]. Blacks will they have no place in the world – only to serve the People
study the Torah? [God said], Let’s bring a tsunami of Israel."[34]
and drown them... Hundreds of thousands re- The American Jewish Committee condemned the
mained homeless. Tens of thousands have been Yosef’s remarks, stating that "Rabbi Yosef’s remarks –
killed. All of this because they have no God... Bush suggesting outrageously that Jewish scripture asserts
was behind the [expulsion of] Gush Katif, he en- non-Jews exist to serve Jews – are abhorrent and an of-
couraged Sharon to expel Gush Katif... We had fense to human dignity and human equality [...] Judaism
15,000 people expelled here [in Israel], and there [in first taught the world that all individuals are created in
America] 150,000 [were expelled]. It was God’s retri- the divine image, which helped form the basis of our
bution... God does not short-change anyone.[26][27] moral code. A rabbi should be the first, not the last, to
reflect that bedrock teaching of our tradition." [35] The
Part of the controversy surrounding Yosef’s comments remark was also condemned by the Anti-Defamation
was his use of the Hebrew word "Kushim" to refer to the League.[36]
black people of New Orleans which in biblical Hebrew
refers to an ancient African people and in contemporary Remarks regarding Arabs and Palestini-
Hebrew is considered derogatory.[28] ans
In 2001 Yosef was quoted as calling for the annihilation of
Halakhic rulings Arabs, instructing his followers that "It is forbidden to be
Breslov Hasidim have the custom of going on a pilgrim- merciful to them. You must send missiles to them and an-
age to the tomb of Rebbe Nachman of Breslov in Uman nihilate them. They are evil and damnable."[37] Yosef lat-
for Rosh Hashanah. Yosef has been highly critical of this er said that his sermon was misquoted, that he was refer-
practice, and has stated, "There are here [in Israel] the ring to annihilation of Arab terrorists and not of all Arab
tombs of the greatest sages in the world. Holy Tannaim, people.[38] He called for improving the living conditions
amongst whom even the least will merit being resur- of Arabs in Israel, and said that he has deep respect for
rected. They leave and shame these Geonim by going to peace seeking Arabs.[39]
Uman."[29] Israeli Justice Minister Meir Sheetrit condemned the
In 1973, as Chief Sephardic Rabbi of Israel, he ruled sermon, saying: "A person of Rabbi Ovadia Yosef’s stature
based on the Radbaz and other accounts, that the must refrain from acrid remarks such as these. (...) I sug-
Ethiopian Beta Israel were Jews and should be brought to gest that we not learn from the ways of the Palestinians
Israel. He was later joined by a number of other authori- and speak in verbal blows like these." Salah Tarif, an Arab
ties who made similar rulings, including the Chief Ashke- Israeli minister, also criticized Yosef, saying "his remarks
nazi Rabbi Shlomo Goren.[30] Other notable poskim, from add nothing but hatred".
non-Zionist Ashkenazi circles, placed a halakhic safek Yosef drew criticism from the US State Department
(doubt) over the Jewishness of the Beta Israel. Such dis- in August 2010 following a Saturday morning sermon in
senting voices include Rabbis Elazar Shach, Yosef Shalom which he called for "all the nasty people who hate Israel,
Eliashiv, Shlomo Zalman Auerbach, and Moshe Fein- like Abu Mazen (Abbas), vanish from our world... May
stein.[31][32] God strike them down with the plague along with all the
nasty Palestinians who persecute Israel."[40]
9
From Wikipedia, the free encyclopedia Ovadia Yosef
Saeb Erekat, the chief Palestinian negotiator, said
Yosef’s statements were tantamount to a call for geno-
Secondary works
cide against Palestinians and demanded a firm response • Nitzan Chen and Anshel Pfeffer, Maran Ovadia Yosef:
from the Israeli government. Israeli Prime Minister Ben- Habiografia (Rabbi Ovadia Yosef: The Biography):
jamin Netanyahu distanced himself and his government Jerusalem 2004
from the sermon, stating that Yosef’s words "do not re- • R. Benny Lau, Mimaran ad Maran: Mishnato ha-Hilkhatit
flect my approach or the stand of the Israeli govern- shel ha-Rav Ovadiah Yosef (From R. Yosef Karo to R.
ment."[41]Sources in the rabbi’s home reported that since Ovadiah Yosef: The Halachic Teaching of Rabbi
the statements were made, the rabbi "was very sorry" Ovadia Yosef): Tel Aviv 2005
and looked for a way of sending a conciliatory message • Zvi Aloush and Yossi Elituv, Hayyav, Mishnato u-
to the Palestinians.[42] Three weeks later, Yosef sent out a Mahalkhav ha-Politiyim shel ha-Rav Ovadiah Yosef (The
conciliatory message reiterating his old positions in sup- Life, Teaching and Political Activities of Rabbi Ovadia
port of the peace process. He wished the Palestinians and Yosef): Or Yehudah 2004
their leaders, “who are partners to this important [peace] • Mi-Yosef ad Yosef Lo Kam ke-Yosef (From Yosef to Yosef
process and want its success long days and years”. He arose none like Yosef): review of all three books by
continued, “The People of Israel are taught to seek peace, Marc B. Shapiro
and three times daily pray for it. We wish for a sustain- • Review of the Chen and Pfeffer book by Rabbi
able peace with all our neighbors". He blessed "all the Benjamin Lau (Friday, October 1, 2004 Ha’aretz)
leaders and peoples, Egyptians Jordanians and Palestini- • Y. Choueka, Pirkei Hayim, a biography of Rabbi
ans, who are partners to this important process and want Aharon Choueka and his Yeshiva, Ahava VeAchva, in
its success, a process that will bring peace to our region Minhat Aharon, Y. Choueka and Haym Sabato (Eds.),
and prevent bloodshed."[43] Jerusalem, 1980, 15–32. (Hebrew)
• Zion Zohar, Oriental Jewry Confronts Modernity-The
Case of Rabbi Ovadiah Yosef, Modern Judaism –
Awards Volume 24, Number 2, May 2004, pp. 120–149.
In 1970, Yosef was awarded the Israel Prize for Rabbinical • Marc Shapiro article
literature.[44]
In 2005, he was voted the 23rd-greatest Israeli of all
time, in a poll by the Israeli news website Ynet to deter-
See also
mine whom the general public considered the 200 Great- • Avraham Yosef
est Israelis.[45] • Yaakov Yosef
• Yitzhak Yosef
Published works
Among Yosef’s earliest works was a detailed commentary
References
on the Ben Ish Chai titled Halikhot Olam. He was asked [1] The Sephardi chief rabbi of Israel is also known as
to finish the commentary Kaf Ha’Chaim by Rabbi Yaakov the Rishon leZion. In a broad sense, and
Chaim Sofer after the author’s death. Two sets of Yosef’s particularly for religious purposes, Sephardi Jews
responsa have been published, Yabbia Omer and Yechaveh are those who use a Sephardic style of liturgy. In
Da’at (both titles are references to Psalm 19). His responsa this broader sense, the term Sephardim includes
are noted for citing almost every source regarding a spe- most Mizrahi Jews.
cific topic and are often referred to simply as indices of [2] http://fr.jpost.com/servlet/
rulings. There is also another series of books under the ti- Satellite?cid=1239710806422&pagename=JPost/
tle of Chazon Ovadia (not to be mistaken with the original JPArticle/ShowFull
books which were responsa on Passover), which he has [3] Frand, Yissocher. "Internet Parsha Sheet on
written laws concerning the sabbath, holidays and other Vayechi," December 23, 2004.
topics.[citation needed] [4] Minhat Aharon, Y. Choueka and Haym Sabato
Yosef has printed a commentary on the Mishnah (Eds.), Jerusalem, 1980, pp. 15–32.
tractate Pirkei Avot ("Ethics of the Fathers") under the ti- [5] PFLP members held in plot to assassinate Rabbi
tle, Anaf Etz Avot, and Maor Israel, a commentary on var- Ovadia Yossef Haaretz April 18, 2005 (English)
ious parts of the Talmud. His son, Rabbi Yitzhak Yosef, [6] East J’lem man gets 12 years in jail for plotting to
has published a widely-read codification of Yosef’s rulin- kill Shas spiritual leader by Haaretz December 15,
gs entitled Yalkut Yosef. Another son, Rabbi David Yosef, 2005
has printed various siddurim and liturgy according to [7] Lau, B: "From ’Maran’ to ’Maran’" (Hebrew), page 14.
Yosef’s rulings, and another halachic compendium enti- Miskal – Yedioth Ahronoth Books and Chemed
tled Halachah Berurah.[citation needed] Books, 2005.
10
From Wikipedia, the free encyclopedia Ovadia Yosef
[8] Arusi, R: "The Clash of Laws in the Intercommunal http://www.haaretz.com/hasen/pages/
Halakhic Ruling in Israel", Doctoral Thesis, Bar-Illan ShArt.jhtml?itemNo=622278.
University. [29] Avishai ben Chayim (August 20, 2007). "HaRav
[9] Zohar, T: Hairu Pnei Hamizrach (Hebrew), page Ovadia Yossef: Do not visit the grave of Rebbe
351. Hakibutz HaMeuhad. Nachman in Uman". Nrg Maariv.
[10] Lau, B: "From ’Maran’ to ’Maran’". Miskal – Yedioth http://www.nrg.co.il/online/11/ART1/624/
Ahronoth Books and Chemed Books, 2005. 630.html.
[11] Yabia Omer 2, O.C. 25. [30] [1]
[12] Rabbi Schach – a man of wars and battles by [31] Eliezer,
Rabbi Eliezer Waldenberg, Tzitz Eliezer Volume 17,
Haaretz, 2001 subject 48, page 105.
[13] Yishai tells Peres: Rabbi Ovadia has decided to [32] Michael Ashkenazi, Alex Weingrod. Ethiopian Jews
support you for president Haaretz, June 4, 2007 and Israel, Transaction Publishers, 1987, p. 30,
[14] Israel’s most influential Rabbis by Maariv August footnote 4.
12, 2004 (Hebrew) [33] Mandel, Jonah (October 18, 2010). "Yosef: Gentiles
[15] Interpretations of Jewish Tradition on Democracy, exist only to serve Jews". The Jerusalem Post.
Land and Peace by Jerusalem Letter/Viewpoints http://www.jpost.com/JewishWorld/JewishNews/
October 2, 2000 Article.aspx?id=191782. Retrieved October 18,
[16] Rav Ovadia Yossef. "Ceding Territory of the Land of 2010.
Israel in Order to Save Lives", Tehumim Vol. 10, [34] Haaretz, 2010 Oct. 20 "ADL Slams Shas Spiritual
1989 Leader for Saying Non-Jews ’Were Born to Serve
[17] Rav Ovadia Yossef. "Ceding Territory of the Land of Jews,’" http://www.haaretz.com/jewish-world/
Israel in Order to Save Lives", Crossroads: Halacha adl-slams-shas-spiritual-leader-for-saying-non-
and the Modern World Vol. 3, 1990 jews-were-born-to-serve-jews-1.320235
[18] Shas: The Haredi-Dovish Image in a Changing [35] Sephardi leader Yosef: Non-Jews exist to serve
Reality by Israel Studies Vol. 5, issue 2 2000 Jews, October 18, 2010
[19] Engaging Disengagement- Knesset Faction [36] ADL slams Shas spiritual leader for saying non-Jews
Positions on the Disengagement by the Jewish ’were born to serve Jews’. Haaretz. 20.10.10
Agency [37] On the Air, Palestinians Soften Tone on Israelis
[20] Planning for Jerusalem in a Changing Political New York Times, December 15, 2004
World by Foundation for Middle East Peace April 5, [38] [2] (in Hebrew)
2006 [39] [3] (In Hebrew)
[21] http://www.ynetnews.com/articles/ [40] "Israel rabbi calls for ’plague’ on Mahmoud Abbas".
0,7340,L-3752180,00.html BBC News. August 30, 2010. http://www.bbc.co.uk/
[22] http://www.israelnationalnews.com/News/ news/world-middle-east-11127409.
Flash.aspx/184878 [41] "PM pulls back from Yosef’s words". Jerusalem
[23] Settlement Timeline, Foundation for Middle East Post. August 29, 2010. http://www.jpost.com/
Peace Israel/Article.aspx?id=186372.
[24] ^ "Israeli rabbi stirs uproar by saying Holocaust [42] Ovadia Yosef atones to Mubarak after declaring
victims were reincarnated sinners". CNN.com. Palestinians should die By Yair Ettinger, Haaretz,
August 6, 2000. http://edition.cnn.com/2000/ 16.09.10
WORLD/meast/08/06/israel.holocaust.ap/. [43] Ovadia Yosef ’blesses’ peace partners in letter By
[25] "Rabbi tones down Holocaust slur". BBC News. JONAH MANDEL Jerusalem Post, 09/16/2010 21:47
August 7, 2000. http://news.bbc.co.uk/2/hi/ [44] "Israel Prize Official Site – Recipients in 1970 (in
middle_east/869553.stm. Hebrew)". http://cms.education.gov.il/
[26] Zvi Alush (September 7, 2005), Rabbi: Hurricane EducationCMS/Units/PrasIsrael/Tashkag/
punishment for pullout], Ynetnews, Tashlab_Tashkag_Rikuz.htm?DictionaryKey=Tashal.
http://www.ynetnews.com/articles/ [45] ( ’גיא בניוביץJune 20, 1995). "הישראלי מספר 1: יצחק רבין
0,7340,L-3138779,00.html ."– תרבות ובידורYnet. http://www.ynet.co.il/
[27] "Nature’s Wrath, Or God’s". The Jewish Week. articles/0,7340,L-3083171,00.html. Retrieved July
September 16, 2005. Archived from the original on 10, 2011.
November 20, 2005. http://web.archive.org/web/
20051120105659/http://www.thejewishweek.com/
news/newscontent.php3?artid=11367.
External links
[28] "Shas rabbi: Hurricane is Bush’s punishment for • Biography of Rabbi Ovadia Yosef
pullout support". Haaretz. September 7, 2005. • Maran – a website containing videos of sermons
given by Rabbi Ovadia Yosef
11
From Wikipedia, the free encyclopedia Ovadia Yosef
Religious titles
Preceded by Sephardi Chief Rabbi of Israel Succeeded by
Yitzhak Nissim Ovadia Yosef Mordechai Eliyahu
1973–1983
• Halacha Yomit – a website containing daily Halacha Persondata
given by Rabbi Ovadia Yosef
Name Yosef, Ovadia
• Rav Ovadia by Yehudah Mirsky: An overview of the
life, career, and thought of the outsize rabbinic Alternative names
personality Short description Israeli rabbi
• Time Magazine Overview of controversial Rabbi Date of birth September 23, 1920
Yosef moments
Place of birth Basra, Iraq
• Rabbi Ovadia Yosef and his "Culture War" in Israel,
from Middle East Review of International Affairs, 4:4, Date of death
December 2000. Place of death
• Land vs. Life, from [Netivot Shalom], April 2003.
• Conquest of Land in Erez Yisrael, from [Mail.Jewish
Mailing List], March 1993.
Retrieved from "http://en.wikipedia.org/w/index.php?title=Ovadia_Yosef&oldid=463488988"
Categories:
• Ovadia Yosef
• 1920 births
• Living people
• Shas
• Iraqi Jews
• Mizrahi Jews
• People from Basra
• Rishon LeZion (rabbi)
• Iraqi emigrants to Israel
• Israeli party leaders
• Israel Prize in Rabbinical literature recipients
• Israel Prize Rabbi recipients
• Sephardic Haredi rabbis in Israel
• 20th-century rabbis
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