''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 they saw as working against social and scientific improvement in Jewish Yemen.
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 tradition as codified transmitted by the [[Sanhedrin]] during through the chain of ordination which started with Moses at Sinai, one generation after the 1st century through 3rd century centuriesnext.
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) [http://www.chayas.com/milhamoth.htm] 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.
* 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 Qafih's edition of the Baladi Siddur#Yemenite Jews (Teimanim). This is on the lines of the prayer book of the Maharitz, and therefore contains some it does not contain any Kabbalistic insertionsor additions. The song welcoming the Shabat "Lecha Dodi" does not have its orgin in the Zohar, enabling but in the book Talmud, BK 32a. What stems from Kabala is the way of saying it with one's back turned to be used by mainstream Baladi Jews. Howeverthe Holy Arch as one faces the entrance of the synagogue, these insertions are clearly marked by footnotes as being later additions. Dor Daim can therefore use this prayer book and simply omit these additionsthe Dardaim do not turn their backs to the Ark containing the Torah scroll.
==Similarities and differences with other groups==
As stated, ''talmide ha-Rambam'' differ from Dor Daim in that they are not confined to the Yemenite community and need not be committed to specifically Yemenite customs. Nonetheless Yemenite scholarship and practice are still a major resource for them. Two good examples of this are seen in the works of the Rabbi Mori Yosef Qafih (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 has produced Torah databases for learning the Humash, Tanakh, Mishna, the Talmudic texts, as well as the Mishneh Torah according to Rabbi Qafahh and its own accurate and based on "most" manuscripts, using Frankel's scholarly text, intended to be beneficial to allversion rather than the "Dardai" Qafah's version. The Mechon-mamre.org website's "About" section 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 codified 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 Tzitzit#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 Hasidic Judaism in Jerusalem, referred to as ''Yerushalmis'', who wear it very discreetly so as to not look arrogant).
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