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Home , Acharonim, Amram Gaon, Hai Gaon, Nachmanides, Rabbeinu Tam, Rashbam

ASK U. - The Institute Foundations of : From to codifi cation of the law

A. The ‘Geonim’ (600-1000 CE)

Title borne by the heads of the two large academies in Babylonia in and , between the 6th and 11th centuries. In their days the Babylonian gained wide circulation throughout the Jewish people. The highest religious authorities of their time, they explained the Halacha and established new laws in accordance with contemporary needs.

1. The Two schools - Sura & Pumbedisa

2. Classic Writings:

1. Halachic 2. Philosophical treatises 3. Famous ‘Geonim’ and their works Hai - Talmud commentary and halachic responsa Rav - ‘The Letter’ - Comprehensive history of the Oral Law Rav - ‘Emunos Ve-Deios’ - Beliefs and Views [of Judaism] Rav - The

B. Medieval commentators - ‘’ (1000CE - 1500CE)

Rishonim ‘The earlier (fi rst) ones’: A term referring to the leading and Halachists who lived from approximately 1000 to 1500. This is the era from the end of the Geonim until the writing of the ‘’. Rabbinic scholars subsequent to the Shulkhan Arukh are known as ‘’- ‘the later ones”. The majority of the infl uential ‘Rishonim’ lived in , , and .

Types of works:

Biblical commentary Ibn Ezra Ramban - Radak

Philosophy Rambam - : Guide for the Perplexed, Letter on Resurrection, etc... Ramban - Nachmanides: The Gates of Reward, The Letter of Holiness, Yehuda HaLevi - The ‘Kuzari’ Rabbeinu Bachya - The Responsibilities of the Heart Rabbeinu Yonah - The Gates of Repentance

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Talmud Commentary ‘Rashi’ ‘Tosefos’ ‘Rashba’ ‘Ritva’ ‘Ran’

Central Personalities

1. Rashi

Perhaps the best known and most essential of all Rishonim, Rav Shlomo Yitzchaki (son of Yitzchak) lived in , France from 1040 until 1105. His most important work is his commentary on the Talmud, which appears on the inside margin of almost every page (except for in a few select areas where his commentary is unavailable to us) and is responsible for opening up the Talmud to a much wider range of students than ever before possible. His commentary explains the text phrase by phrase, and thus is an invaluable guide for reading through a page of the Talmud. In addition, Rashi authored an equally famous commentary on the , which incorporates his own views, as well as many Midrashim and grammatical notes. He also wrote a commentary on the rest of the , as well as supplications for mercy written in the wake of the First Crusade (1096), which ravaged many communities in Europe. His grandsons include the Tosafi sts and ...

2. Rambam - Maimonides

One of the greatest of all scholars in , Rav Moshe ben Maimon was born in Cordova in 1135 and lived there until his family was forced to fl ee to Africa to escape Islamic fundamentalists. He traveled with his family fi rst to Christian Spain, then to Morocco and fi nally to Egypt, where he died in Cairo in 1204. His magnum opus is hisMishne Torah, a halachic work that codifi es all of the laws found throughout the Talmud, including those that were no longer applicable (such as laws of sacrifi ces). Over 300 commentaries have been written on this work, and it is a major focus point for much of what has been written since. In addition, he wrote , a listing of the . His two other major works are his commentary on the Mishna and Moreh Nevuchim - Guide to the Perplexed, a philosophical treatise which addresses the writings of and Aristotelian Muslim philosophers as well as touching on central Jewish themes. Other works include letters and treatises on many subjects. His thirteen principles of faith, discussed in his commentary to the 10th chapter of , have become accepted as the standard for basic Jewish theology. He learned under his father and Ri MiGash, and taught his only son, Rav Avraham.

2 ASK U. - The Kollel Institute Foundations of Judaism: From Geonim to codifi cation of the law

3. Ramban - Nachmanides

Rav Moshe the son of Nachman was born in Gerona, Spain in 1194. He is perhaps best known for his two major commentaries - his commentary on the , which both interprets the verses and discusses the topic in a broader spectrum, and his commentary on the Talmud, written in the style of the Tosafi sts. In addition, he wrote two works defending the halachic code of the Rif. He also wrote several smaller works on specialized topics. In 1263 he was ordered by the king of to participate in a religious with , a Jewish apostate. Ramban won the debate, and published an account of the proceedings. However, the Dominicans showed the king several passages that were deemed to be blasphemies against Christianity, and the work was burned. Ramban ultimately moved to , settling in Acco until his death in 1270. His students included both Ra’ah and Rashba.

4. Tosefos

‘Tosafi sts’ were medieval Rabbis who collected commentaries on theTalmud and appear in virtually every edition since it was fi rst printed. As such, they parallel Rashi in their importance. The Tosafi sts are so named for their commentary, “Tosafos” which translates as “additions” or “supplements.” This probably means that their authors and editors saw their work as supplements to Rashi’s basic commentary. Some of the more important Tosafi sts were Rashi’s own grandchildren.

C. Codifi cation of the law

1. Early Halachic Codes

Rif - Rabbi Yitzchak Alfasi (1013 - 1103)

A condensed form of the Talmud which excluded all non-authoritative opinions and discussions. Contains very few of his own words. It followed the form of the Talmud

Rambam - Maimonides: The ‘ Hachazaka - Mishne Torah’

The fi rst comprehensive code of law organized by topic. This voluminous work included all areas of Judaism including Jewish thought and . Signifi cantly, the work does not include any reference to the specifi c sources of any law recorded.

Rosh - Rabbeinu asher (1259-1328)

The halachic work of the Rosh is very similar to that of the Rif, though it has more if his own commentary. More signifi cantly was the fi rst halachic code by an Ashkenazic Torah sage 3 ASK U. - The Kollel Institute Foundations of Judaism: From Geonim to codifi cation of the law

2. Later Halachic Codes

Rabbi Yaacov Ben Asher (1270-1340): Arba’ah Turim (“The Tur”)

This work by the son of the Rosh incorporates the works of the previous three codes. He generally follows the opinion of his father when there is a disagreement. Unlike the previous three works, this work does not include any laws relating to the Temple times. This work also generally includes the sources of each law. The Tur created the standard four category system of Jewish Law:

Orach Chaim - ‘The Way of Life’ : Laws relating to daily life, prayer, & holidays Yoreh Daiah - ‘Declared Ruling’: Laws of , Family purity, - ‘The Breastplate of Judgement’: Monetary and civil law Even HaEzer - ‘Rock of Help’: Laws of marriage and .

Rabbi Yosef Karo (1488-1575): Shulchan Aruch - ‘The set table’

Rabbi Karo’s work follows the work of the ‘Tur’ both in form and content. It is a condensed form of a commentary he wrote on the Tur called ‘Beis Yosef’. Its fi nal form is shorter in that it does not include many sources. He generally takes a majority approach when there is a disagreement in the three earlier codes.

Ramo - Rabbi Moshe Isserles (1530-1572): Mapah ‘ The Tablecloth’

The Ramo represents the Ashkenazic voice in the later halachic codes. Because two of the three earlier codes were Sephardic, it is natural that if one is following the approach of majority rules (as Rabbi Karo did) that he would most often end up ruling according the Sephardic approach when there was a disagreement. Thus, this work supplements the ‘Shulchan Aruch’ and records any Ashkenazic disagreements with the decided halacha of the Shulchan Aruch as well as recording any Ashkenazic customs not mentioned. The Shulchan Aruch is now published with the comments of the Ramo. This fi nal book is known as the ‘Code of Jewish Law.’

D. Primary works: 1. Sefer HaYetzira 2. Sefer HaBahir - Published in 1176 3. The - Published by Rabbi Moshe DeLeon 1250-1305 Attributed to the Mishnaic scholar Rabbi Shimon Bar Yochai

4. - Written by Rabbi (‘Arizal’) 1534-1572

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Kabbalistic customs

1. [On Shabbat] one makes the blessing over two (whole) loaves. They are both held in the hand and the blessing is made over the bottom one. (Ramo) - This is only on Friday evening, however on Shabbat day and on holiday evenings the blessing is made over the top loaf. The reason for this custom is Kabbalistic. Code of Jewish Law OC 274:1

2. The Knesset HaGedolah writes in the rules of halachic decision that in any case where the Kabbalists or the Zohar disagree with the Talmud and halachic codes, one follows the Talmud and halachic codes. However, if the Kabbalists are simply more stringent, it is worthwhile to be stringent. If something is not mentioned in the Talmud or halachic codes even if it is mentioned in the Kabbalah we cannot compel someone to follow it. [However] if there is a [kabbalistic] rule which is not contradicted in the Talmud or halachic codes, it is proper to follow the Kabbalistic custom. Also, if there is a disagreement in the halachic codes, the Kabbalistic cus- tom will decide. Mishne Brurah 25:43

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