The patronym Somekh (סומך) belongs to that constellation of great rabbinical families who made Baghdad, in the nineteenth century, one of the most luminous centers of Oriental Judaism. Carried in Hebrew by the verb samakh — "to support," "to ordain," "to confer authority" — the name seems to prefigure the very vocation of the lineage: that of sustaining the edifice of the Law and of ordaining, generation after generation, the masters of the Babylonian diaspora. According to the genealogical tradition transmitted within the family and taken up by several biographical notices, the Somekh claim descent from the illustrious dynasty of the Gaonim, and in particular from the memory of Rabbi Nissim Gaon of Kairouan, which would anchor the family in the uninterrupted continuity of Babylonian talmudic authority [JewAge, Abdallah Somekh – Biography]. This filiation, prestigious yet difficult to substantiate piece by piece, belongs more to Memory than to the archive: it expresses less a certified genealogy than a self-understanding, that of a house which regarded itself as the direct heir of the academies of Soura and Poumbedita.
The figure around whom the entire history of the family is organized is that of Hakham Abdallah Somekh (1813–1889), undisputed master of the Jewish community of Baghdad in the nineteenth century, founder of the yeshivah Beit Zilkha (Midrash Bet Zilkha), and the teacher of the generation of rabbis who would spread from Iraq to Bombay, Calcutta, Rangoon, Singapore, and Hong Kong, carried along by the great mercantile diaspora of the Jews of Baghdad. The present work retraces, from the Baghdad nucleus to its diasporic extensions, the itinerary of a lineage that was simultaneously a house of study, a communal institution, and a family memory. It distinguishes scrupulously, in accordance with the principle of this work, what the archive establishes, what research renders probable, and what tradition transmits.
To understand the Somekh family, one must first picture the world from which it emerged. The Jewish community of Baghdad, one of the oldest in the world, traced its origins back to the Babylonian exile of the sixth century before the common era and considered itself the direct heir of the Talmudic academies. In the nineteenth century, under Ottoman rule, it experienced considerable demographic and economic growth: the city became a commercial crossroads linking the Mediterranean, the Persian Gulf, and India, and its Jewish population — numbering in the tens of thousands — held a prominent place in trade, banking, and administration.
This material dynamism was accompanied by a powerful religious renewal. The office of Hakham Bashi, the chief rabbi recognized by the Porte, structured communal life, while yeshivot and study fellowships ensured the transmission of halakhah (Jewish law) according to the Sephardic-Oriental rite. It was in this atmosphere of prosperity and fervor that the Somekh family established itself as a dynasty of scholars. The conjunction of caravan and maritime commerce, on the one hand, and a structured rabbinical elite, on the other, explains the dual character that the Somekh legacy would assume: a spiritual authority rooted in Baghdad and an influence that would follow the trade routes all the way to the Far East. The history of the family is thus inseparable from that of the so-called "Baghdadi" diaspora (Baghdadi Jews), a mercantile network that transplanted, through the Sassoon trading houses and their imitators, fragments of Baghdad into the ports of the Indian Ocean.
At the heart of the Great Book stands Abdallah ben Avraham Somekh, born in Baghdad around 1813 and died in the same city in 1889. Recognized early for his talmudic and halakhic genius, he established himself as the supreme religious authority of the Baghdad community during the second half of the 19th century, exercising a moral and juridical magistracy that extended well beyond the borders of Iraq. Biographical notices consistently regard him as the greatest decisor (posek) of Baghdad in his time, whose responsa were solicited from India and the Far East [Wikipedia, Abdallah Somekh; Hevrat Pinto, Rabbi Abdallah Somech].
His masterwork remains the halakhic commentary and compendium `Zivhei Tzedek` ("Sacrifices of Justice"), devoted principally to the ritual laws concerning slaughter (shehitah), kashrut, and daily life — a work that became a standard reference for Eastern communities. To this treatise are added collections of responsa gathered under titles such as `Sefer Zivhei Tzedek` and other rabbinical consultations, which circulated well beyond Baghdad. The hallmark of his method was the joining of classical scholarly rigor with pastoral concern: ruling on law not as an abstraction, but in the service of the faithful confronted with the transformations of their era — most notably the emergence of commercial and technological modernity within the communities of the Indian Ocean.
Beyond the decisor, Abdallah Somekh was a builder. His stature rests not only on his writings, but on the institution he founded, which was to perpetuate his teaching long after his death. It is in this capacity that he belongs fully to "established" History: his existence, his dates, his work, and his magistracy are attested by rabbinical bibliographic catalogues and by the unbroken documentary tradition of the Iraqi community.
The institution that seals the posterity of the Somekh name is the yeshivah Beit Zilkha (sometimes transliterated Midrash Bet Zilkha or Beit Zilcha), founded in Baghdad by Abdallah Somekh in the mid-nineteenth century. Conceived as a higher rabbinical seminary, it aimed to train an elite of judges, shohatim (ritual slaughterers), and rabbis capable of guiding not only the Baghdad community, but all the communities that had emerged from its diaspora [Wikipedia, Midrash Bet Zilkha].
The distinctiveness of Beit Zilkha lies in its function as a hub. As Jewish merchants from Baghdad established themselves in the trading posts of Bombay, Calcutta, Rangoon, Singapore, Penang, and Hong Kong, their new communities called for competent religious leaders. It was precisely this demand that Abdallah Somekh's yeshivah knew how to meet: it exported to Asia disciples trained in Baghdad, transforming a local seminary into a nursery for an entire diaspora. Thus, rabbis from Beit Zilkha held leadership positions in the Baghdadi communities of India and the Far East, ensuring the continuity of the rite and the halakhah thousands of miles from their source.
The institution outlived its founder and remained, until the decline of the Jewish community of Iraq in the twentieth century, the country's principal center of rabbinical training. When, in the mid-twentieth century, the overwhelming majority of Iraq's Jews left the country — notably during Operation Ezra ve-Nehemiah (1950–1951), which transferred virtually the entire community to Israel — the legacy of Beit Zilkha was perpetuated by its former students and their descendants, dispersed across Israel and the Western diasporas. The name of the academy has thus become, in the collective Memory of Iraqi Jews, the very synonym of Baghdad's scholarly transmission.
The greatness of a master is also measured by his disciples, and it is here that the figure of Abdallah Somekh reaches its full dimension. The most illustrious of his students was Yosef Hayyim de Bagdad (1835-1909), known by the name of his major work, the `Ben Ish Hai`, who became in the twentieth century one of the most influential halakhic authorities of Sephardic and Oriental Judaism, venerated well beyond Iraq [Wikipedia, Yosef Hayyim ; Chabad.org, The Ben Ish Chai]. That the most celebrated of modern Baghdad's rabbis was trained in Somekh's school is sufficient to measure the latter's pivotal role in the intellectual History of Oriental Judaism.
Alongside the Ben Ish Hai, the yeshivah Beit Zilkha trained other figures destined for great renown. Among the disciples or heirs of this school are counted masters such as Hakham Yehudah Moshe Yeshua Fetaya (1860-1942), a renowned kabbalist of Baghdad, and the lineage of rabbis who carried Baghdad's halakhic authority to the communities of the Indian Ocean [jewishideas.org, Hakham Yehudah Moshe Yeshua Fetaya]. Several students emigrated to become chief rabbis or judges in the Baghdadi communities of Bombay and Singapore, in keeping with the institution's diasporic vocation.
This chapter illustrates an essential truth: the influence of the Somekh cannot be measured solely by their own writings, but by the branching tree of masters they engendered. By training the Ben Ish Hai and an entire generation of halakhic decisors, Abdallah Somekh became, in the time-honored expression, the "master of masters" of rabbinical Baghdad. The intellectual lineage he established far surpasses mere familial transmission: it founded a veritable school of thought, whose ramifications continue to nourish contemporary Sephardic halakhah.
From the late nineteenth century onward, the name Somekh crossed the borders of Iraq. The Baghdadi diaspora on one hand, and the upheavals of the twentieth century on the other, scattered the descendants and heirs of the family across the world. Some still bear the patronym in its Hebrew or Arabic form; others have seen it transformed through the vagaries of Western transliteration. This dispersion explains why Somekh can be found in Israel as well as in the former Baghdadi communities of Asia and in the diasporas of Europe and the Americas.
Among the descendants who have entered the broader historical record, Sasson Somekh (1933–2019) stands out notably. Born in Baghdad, he became a distinguished Israeli scholar, a pioneer in modern Arabic studies and a figure of Jewish-Arab dialogue — a secular and learned incarnation of a family previously devoted to religious erudition. His trajectory bears witness to the metamorphosis of a rabbinical lineage of Baghdad into a family of Israeli intellectual modernity, without severing the cultural thread connecting it to its native city. This chapter belongs to the realm of "intersection": the family memory of a great house of Baghdad meets here the archives of contemporary culture, without it always being possible to establish with certainty the precise genealogical links between all the branches that claim or carry the name.
A note of methodological honesty is in order: while the Baghdadi rabbinical nucleus around Abdallah Somekh is solidly documented, the complete mapping of the descendants and the articulation of the various "Somekh" branches across the world remain, in the absence of a unified genealogical corpus, partially conjectural. The family appears less as a single, clearly traced tree than as a bundle of lineages claiming a common Baghdadi source, bound together by a shared patronym, a shared Memory, and a shared pride.
Beyond documented history, the figure of Abdallah Somekh lives on in the devotional Memory of Jews of Iraqi origin. As is customary in Eastern Judaism for great masters, his tomb and his memory are the objects of veneration: his piety, his modesty, and the holiness of his conduct are evoked, and edifying accounts transmitted from generation to generation about his learning and his righteousness are passed down. These traditions, gathered in the hagiographies of tsadikim (the righteous), belong to transmitted Memory rather than to the archive: they cannot be verified piece by piece, but they speak to the place the master holds in the heart of his community.
The prestigious genealogy linking the family to the Gaonim, already mentioned, also belongs to this memorial register. Whether it is accurate in its details or whether it expresses an awareness of belonging to the Babylonian continuity, it fulfills the same function: to inscribe the Somekh house within the long duration of talmudic authority. Likewise, the memory of disciples who left to found or lead communities in India and the Far East has been transformed, in collective Memory, into a veritable founding myth of the learned Baghdadi diaspora. The strength of the Somekh house lies precisely in this conjunction: an attested historical reality — a master, a body of work, a yeshivah, illustrious disciples — and a Memory that made of it a symbol of Jewish fidelity through exile.
The Somekh lineage offers the accomplished example of a dynasty where authority is transmitted not only through blood, but through study. Its undisputed anchor is Hakham Abdallah Somekh, master of nineteenth-century Baghdad, author of the `Zivhei Tzedek`, founder of the yeshivah Beit Zilkha, and the teacher who formed the Ben Ish Hai. Around this solidly established core orbits a more diffuse constellation: an ancestral genealogy claimed back to the Gaonim, a diaspora of disciples scattered from Bombay to Singapore, and descendants who entered into Israeli modernity. The history of this family thus mirrors that of Baghdadi Judaism in its entirety — its scholarly apogee in the nineteenth century, its mercantile reach toward the Indian Ocean, and then its dispersion in the twentieth century. A support (somekh) of the Law by its very name, the house of Somekh remains, in the Memory of the Jews of the East, one of the great pillars of Babylonian transmission.
