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It was authored in Safed today in Israel by Joseph Karo in and published in Venice two years later. The halachic rulings in the Shulchan Aruch generally follow Sephardic law and customs , whereas Ashkenazi Jews generally follow the halachic rulings of Moses Isserles , whose glosses to the Shulchan Aruch note where the Sephardic and Ashkenazi customs differ.

These glosses are widely referred to as the mappah literally: the "tablecloth" to the Shulchan Aruch's "Set Table". Almost all published editions of the Shulchan Aruch include this gloss, and the term "Shulchan Aruch" has come to denote both Karo's work as well as Isserles', with Karo usually referred to as "the mechaber " "author" and Isserles as "the Rema" an acronym of Rabbi Moshe Isserles.

There are four volumes, each subdivided into many chapters and paragraphs:. References are given in two ways; those to the Shulchan Aruch are found in the later work Be'er ha-Golah , and those to Isserles' work are in brackets after the latter's comments. There is disagreement on the authorship of the references to Isserles' remarks, as they are occasionally incorrect.

As commentaries on the work proliferated, more sophisticated printing styles became required, similar to those of the Talmud.

Although the Shulchan Aruch is largely a codification of the rulings of the Beit Yosef , it includes various rulings that are not mentioned at all in the Beit Yosef , because after completing the Beit Yosef , Karo read opinions in books he hadn't seen before, which he then included in the Shulchan Aruch.

He concludes that this would then account for those seemingly self-contradictory instances in the Shulchan Aruch. Karo initially intended to rely on his own judgment relating to differences of opinion between the various authorities, especially where he could support his own view based on the Talmud. But he abandoned this idea because, as he wrote: [5] "Who has the courage to rear his head aloft among mountains, the heights of God? Karo very often decides disputed cases without necessarily considering the age and importance of the authority in question, expressing simply his own views.

He follows Maimonides' example, as seen in Mishneh Torah , rather than that of Jacob ben Asher, who seldom decides between ancient authorities.

Several reasons induced Karo to connect his work with the "Tur" , instead of Maimonides' code. Karo finished his work "Bet Yosef" first, and it was first presented to the Rema as a gift from one of his students. Upon receiving the gift, the Rema could not understand how he had spent so many years unaware of Karo's efforts.

After looking through the Bet Yosef, the Rema realized that Karo had mainly relied upon Sephardic poskim. In place of Karo's three standard authorities, Isserles cites "the later authorities" chiefly based on the works of Yaakov Moelin , Israel Isserlein and Israel Bruna , together with the Franco-German Tosafists as criteria of opinion.

By incorporating these other opinions, Isserles actually addressed some major criticisms regarding what many viewed as the arbitrary selection of the three authorities upon whose opinions Karo based his work. After realizing this, the Rema shortened his work on the Tur , entitled Darkhei Moshe, to focus only on rulings which differ from Bet Yosef. The halachic rulings in the Shulchan Aruch generally follow the Sephardic custom.

The Rema added his glosses and published them as a commentary on the Shulchan Aruch, specifying whenever the Sephardic and Ashkenazic customs differ. These glosses are sometimes referred to as the mappah , literally, the 'tablecloth,' to the Shulchan Aruch's 'Set Table. The importance of the minhag "prevailing local custom" is also a point of dispute between Karo and Isserles: while Karo held fast to original authorities and material reasons, Isserles considered the minhag as an object of great importance, and not to be omitted in a codex.

This point, especially, induced Isserles to write his glosses to the Shulchan Aruch , that the customs minhagim of the Ashkenazim might be recognized, and not be set aside through Karo's reputation. Karo wrote the Shulchan Aruch in his old age, for the benefit of those who did not possess the education necessary to understand the Beit Yosef.

The format of this work parallels that adopted by Jacob ben Asher in his Arba'ah Turim , but more concisely; without citing sources. Shulchan Aruch has been "the code" of Rabbinical Judaism for all ritual and legal questions that arose after the destruction of the Temple in Jerusalem.

The author himself had no very high opinion of the work, remarking that he had written it chiefly for "young students". The Shulchan Aruch achieved its reputation and popularity not only against the wishes of the author, but, perhaps, through the very scholars who criticized it. The history of the Shulchan Aruch is, in a way, identical with the history of rabbinical literature of the Jews in Poland for a period of two centuries.

Recognition or denial of Karo's authority lay entirely with the Polish Talmudists. German Jewish authorities had been forced to give way to Polish ones as early as the beginning of the sixteenth century. Karo had already been opposed by several Sephardic contemporaries, Yom Tov Tzahalon , who designated the Shulchan Aruch as a book for "children and ignoramuses", [11] and Jacob Castro, whose work Erekh ha-Shulchan consists of critical glosses to the Shulchan Aruch.

Further in response to those who wished to force the rulings of the Shulchan Aruch upon those communities following Rambam , Karo wrote:. Who is he whose heart conspires to approach forcing congregations who practice according to the RaMBaM of blessed memory, to go by any one of the early or latter-day Torah authorities?!

Is it not a case of a fortiori , that regarding the School of Shammai —that the halakhah does not go according to them—they [the Talmudic Sages] said 'if [one practices] like the School of Shammai [he may do so, but] according to their leniencies and their stringencies': The RaMBaM, is the greatest of all the Torah authorities, and all the communities of the Land of Israel and the Arab-controlled lands and the West [North Africa] practice according to his word, and accepted him upon themselves as their Chief Rabbi.

Whoever practices according to him with his leniencies and his stringencies, why coerce them to budge from him? And all the more so if also their fathers and forefathers practiced accordingly: for their children are not to turn right or left from the RaMBaM of blessed memory.

And even if communities that practice according to the Rosh or other authorities like him became the majority, they cannot coerce the minority of congregations practicing according to the RaMBaM of blessed memory, to practice like they do. Similarly, many later halachic authorities predicated the acceptance of the authority of the Shulchan Aruch on the lack of an existing and widely accepted custom to the contrary. Following its initial appearance, many rabbis criticised the appearance of this latest code of Jewish law, echoing similar criticisms of previous codes of law.

Rabbi Judah Loew ben Bezalel known as "Maharal", — wrote:. To decide halakhic questions from the codes without knowing the source of the ruling was not the intent of these authors. Had they known that their works would lead to the abandonment of Talmud , they would not have written them.

It is better for one to decide on the basis of the Talmud even though he might err, for a scholar must depend solely on his understanding. As such, he is beloved of God, and preferable to the one who rules from a code but does not know the reason for the ruling; such a one walks like a blind person.

Rabbi Shmuel Eidels known as the "Maharsha", — , criticized those who rule directly from the Shulchan Aruch without being fully conversant with the Talmudic source s of the ruling: "In these generations, those who rule from the Shulchan Aruch without knowing the reasoning and Talmudic basis Another prominent critic of the Shulchan Aruch was Rabbi Yoel Sirkis — , author of a commentary to the Arba'ah Turim entitled Bayith Chadash , commonly abbreviated as Bach , and Rabbi Meir ben Gedaliah: "It is impossible to rule in most cases based on the Shulchan Aruch, as almost all his words lack accompanying explanations, particularly when writing about monetary law.

Besides this, we see that many legal doubts arise daily, and are mostly the subject of scholarly debate, necessitating vast wisdom and proficiency to arrive at a sufficiently sourced ruling The strongest criticism against all such codes of Jewish law is the contention that they inherently violate the principle that halakha must be decided according to the later sages; this principle is commonly known as hilkheta ke-vatra'ei "the halakha follows the later ones".

A modern commentator, Rabbi Menachem Elon explains:. This rule dates from the Geonic period. It laid down the law and states that "until the time of Rabbis Abbaye and Rava 4th century the Halakha was to be decided according to the views of the earlier scholars, but from that time onward, the halakhic opinions of post-talmudic scholars would prevail over the contrary opinions of a previous generation" see Piskei Ha'Rosh , Bava Metzia , , Shabbat and also the Rif writing at the end of Eruvin Ch.

If one does not find their statements correct and is able to maintain his own views with evidence that is acceptable to his contemporaries On the contrary, we regard the statements of later scholars to be more authoritative because they knew the reasoning of the earlier scholars as well as their own, and took it into consideration in making their decision Piskei Ha'Rosh , Sanhedrin , responsa of the Rosh The controversy itself may explain why the Shulchan Aruch became an authoritative code, despite significant opposition, and even against the will of its author, while Maimonides ' — Mishneh Torah rulings were not necessarily accepted as binding among the Franco-German Jews, perhaps owing to Abraham ben David's — known as the "Ravad" criticism and influence.

The answer may lie in the fact that the criticism by Ravad undermined confidence in Maimonides' work, while Isserles who actually corresponded with Karo does not simply criticize, but supplements Karo's work extensively, with the result that the Ashkenazim then accepted the Shulchan Aruch , assuming that together with Isserles' glosses it was a reliable authority.

This then became broadly accepted among Jewish communities around the world as the binding Jewish legal code. The later major halachic authorities [18] defer to both Karo and Isserles and cite their work as the baseline from which further halachic rulings evolve. Rabbi Jonathan Eybeschutz in particular writes at length about how the great breadth of the work would make it impossible to constantly come to the correct conclusion if not for the "spirit of God".

Therefore, says Eybeschutz, one can not rely on a view not presented by the Shulchan Aruch. He contends that the reason one can not rely on a view not formulated in the Shulchan Aruch is because the Shulchan Aruch was accepted by all of Jewry. A large body of commentaries have appeared on the Shulchan Aruch, beginning soon after its publication. Important works by the later authorities acharonim include but are not limited to:. While these major commentaries enjoy widespread acceptance, some early editions of the Shulchan Aruch were self-published primarily in the late 17th and early 18th centuries with commentaries by various rabbis, although these commentaries never achieved significant recognition.

In particular, Mishnah Berurah which summarizes and decides amongst the later authorities on the Orach Chaim section of Shulchan Aruch has achieved widespread acceptance. It is frequently even studied as a stand-alone commentary, since it is assumed to discuss all or most of the views of the major commentaries on the topics that it covers. In the late 18th century, there were several attempts to recompile the major halakhic opinions into a simpler, more accessible form.

Rabbi Abraham Danzig was the first in the Lithuanian Jewish community to attempt a summary of the opinions in the above-mentioned works in his Chayei Adam and Chochmath Adam. Danzig's and Ganzfried's works do not follow the structure of the Shulchan Aruch , but given their single-voiced approach, are considered easier to follow for those with less background in halacha.

Aruch HaShulchan , by Rabbi Yechiel Michel Epstein , is a more analytical work attempting the same task from a different angle, and covering all sections of the Shulchan Aruch. The former, though narrower in scope, enjoys much wider popularity and is considered authoritative by many adherents of Orthodox Judaism , especially among those typically associated with Ashkenazic yeshivas. Sections of the Shulchan Aruch are studied in many Jewish schools throughout the world on a daily basis.

There is also a daily study program known as the Halacha Yomit. From Wikipedia, the free encyclopedia. This article is about the work by Rabbi Yosef Karo.

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Shulchan Aruch, Din Mi Shelo Dikdeik b'Krias Shema 62:3

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