A. The Geonim (600-1000 CE) Title borne by the heads of the two large academies in Babylonia in Sura and Pumbedita, between the 6th and 11th centuries. In their days the Babylonian Talmud 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 Responsa 2. Philosophical treatises 3. Famous Geonim and their works Rav Hai Gaon - Talmud commentary and halachic responsa Rav Sherira Gaon - The Letter - Comprehensive history of the Oral Law Rav Saadia Gaon - Emunos Ve-Deios - Beliefs and Views [of Judaism] Rav Amram Gaon - The Siddur B. Medieval commentators - Rishonim (1000CE - 1500CE) Rishonim The earlier (first) ones : A term referring to the leading Rabbis and Halachists who lived from approximately 1000 to 1500. This is the era from the end of the Geonim until the writing of the Shulchan Aruch. Rabbinic scholars subsequent to the Shulkhan Arukh are known as Acharonim - the later ones. The majority of the influential Rishonim lived in Spain, France, and Germany. Types of works: Biblical commentary Rashi Ibn Ezra Ramban - Nachmanides Radak Philosophy Rambam - Maimonides: Guide for the Perplexed, Letter on Resurrection, etc... Ramban - Nachmanides: The Gates of Reward, The Letter of Holiness, Rabbi Yehuda HaLevi - The Kuzari Rabbeinu Bachya - The Responsibilities of the Heart Rabbeinu Yonah - The Gates of Repentance 1
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 Troyes, 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 Torah, which incorporates his own views, as well as many Midrashim and grammatical notes. He also wrote a commentary on the rest of the Bible, 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 Tosafists Rashbam and Rabbeinu Tam... 2. Rambam - Maimonides One of the greatest of all scholars in Jewish history, Rav Moshe ben Maimon was born in Cordova in 1135 and lived there until his family was forced to flee to Africa to escape Islamic fundamentalists. He traveled with his family first to Christian Spain, then to Morocco and finally to Egypt, where he died in Cairo in 1204. His magnum opus is his Mishne Torah, a halachic work that codifies all of the laws found throughout the Talmud, including those that were no longer applicable (such as laws of sacrifices). 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 Sefer HaMitzvot, a listing of the 613 commandments. 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 Aristotle 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 Sanhedrin, 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
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 Chumash, 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 Tosafists. 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 Aragon to participate in a religious disputation with Pablo Christiani, 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 Israel, settling in Acco until his death in 1270. His students included both Ra ah and Rashba. 4. Tosefos Tosafists were medieval Rabbis who collected commentaries on the Talmud and appear in virtually every edition since it was first printed. As such, they parallel Rashi in their importance. The Tosafists 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 Tosafists were Rashi s own grandchildren. C. Codification 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 Yad Hachazaka - Mishne Torah The first comprehensive code of law organized by topic. This voluminous work included all areas of Judaism including Jewish thought and philosophy. Significantly, the work does not include any reference to the specific 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 significantly was the first halachic code by an Ashkenazic Torah sage 3
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, Shabbat & holidays Yoreh Daiah - Declared Ruling : Laws of Kashrut, Family purity, Choshen Mishpat - The Breastplate of Judgement : Monetary and civil law Even HaEzer - Rock of Help : Laws of marriage and divorce. 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 final 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 D. Kabbalah 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 final book is known as the Code of Jewish Law. Primary works: 1. Sefer HaYetzira 2. Sefer HaBahir - Published in 1176 3. The Zohar - Published by Rabbi Moshe DeLeon 1250-1305 Attributed to the Mishnaic scholar Rabbi Shimon Bar Yochai 4. Etz Chaim - Written by Rabbi Isaac Luria ( Arizal ) 1534-1572 4
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 custom will decide. Mishne Brurah 25:43 5
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