elijah - User contributions [en]

Image:1.6.5-Kabbalah-14

2026-07-16T07:05:38Z

Liat:

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Image:1.6.5-Kabbalah-13

2026-07-16T07:04:28Z

Liat:

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|HasImageCaption='''Kabbalistic diagram from the book'''''''' Va-Yakhel Moshe'''''''' by Mosheh ben Menachem Graf, printed in Zhovkva in 1741 '''
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Extension:Ex-1.4.4-2

2026-07-13T09:14:56Z

Liat: Import from JSON

{{Extension
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|HasTitle=Dov Ber Birkenthal of Bolechów
|HasAuthor=Judith Kalik, Adam Teller
|HasMainPicture=Image:1.4.4-Trade-Ex2-1
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Extension:Ex-1.6.6

2026-07-13T09:14:45Z

Liat: Import from JSON

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|HasTitle=Ya’akov Frank
|HasAuthor=Jan Doktór
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Extension:Ex-1.6.3-5

2026-07-13T09:14:37Z

Liat: Import from JSON

{{Extension
|HasExtensionID=Ex-1.6.3-5
|HasTitle=Commentaries on the Zohar
|HasAuthor=Levi Cooper
|HasMainPicture=Image:1.6.3-Rema-Ex5
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<span id="darkhei-mosheh"></span>
= Darkhei Mosheh =

<blockquote>In Rema’s introduction to his annotations on ''Shulḥan ʻArukh'' – the so-called ''Mapah'' – he expressed the wish that “his long treatises [lit. words] would also spread throughout Israel.” It seems that Rema was referring to the work ''Darkhei Mosheh''. However, unlike his famous annotations, this work did not enjoy the same fortune. It was only in 1692, that one of the four parts of the work was first printed. This was more than a century after Rema’s death and after he was already a recognized and authoritative figure in the world of Halakha. Additional printings of this part together with the other three parts were rife with omissions and corruptions, and they became known by the title ''Darkhei Mosheh Ha-Kaẓar'' – the abridged ''Darkhei Mosheh''. All four parts of the full ''Darkhei Mosheh'' would have to wait until the end of the 20<sup>th</sup> century before being available to the public in print.

The tale of this work presents Rema in a different light, so much so that it is difficult to reconcile the image of Rema as reflected in the introductions to ''Torat Ha-ḥaṭat'' and his annotations with the image that emerges from the introduction to ''Darkhei Mosheh''. The introduction to the latter work differs stylistically from the introductions to ''Torat Ha-ḥaṭat'' and the annotations, and it tells a story that does not appear in Rema’s other autobiographical introductions.

According to the ''Darkhei Mosheh'' introduction, Rema had decided to collate halakhic rulings from the previous centuries and attach them to an existing codification that had already been well received: ''Arbaʻah Ṭurim'' by Rabbi Yaʻaḳov (1269-1343) the son of the Rosh. Rema’s goal was to make it easier to locate individual laws and trace their development over time. It is not clear whether Rema had intended from the outset to decide among different opinions, although in the process of collecting the opinions he did sift the “good ones from the bad ones.” Rema had already written a significant portion of the work before he learned about the printing of Rabbi Joseph Karo’s first codificatory effort, ''Beit Yosef'' – also a compilation of legal opinions, published alongside the text of ''Arbaʻah Ṭurim''. This indicates that the codification debate that began in Lublin and continued in Kraków predated the arrival of Rabbi Karo’s codificatory writings in Kraków.

Rema realized that Rabbi Karo’s work was strikingly similar to his own, and even bested his own efforts. “I was seized with horror, and trembling overcame me,” wrote Rema, who felt that he had labored in vain and was at a loss about what he should do.

After some days of confusion and prayer, Rema understood that he must abandon his original plan, and shelve what he had already written. The fate of the presumably lengthy manuscript of this abandoned project is unknown.

It was then that Rema decided to undertake a different project. Instead of gathering sources and attaching them to ''Arbaʻah Ṭurim'', he chose to write a work that would be added to the integrated text of ''Arbaʻah Ṭurim'' and ''Beit Yosef''. The purpose of this work would be to summarize the opinions in the combined text, add sources that Rabbi Karo had excluded from his ''Beit Yosef'', and offer a decision-making method that favored the later decisors and regnant custom. This work was titled ''Darkhei Mosheh''.

Rema never had the chance to see the book to press. However, the ''Darkhei Mosheh'' manuscript helped the Kraków printers when they added sources to Rema’s annotations in the S''hulḥan ʻArukh'' edition that they published in 1606-1607. In 1640, when Rema’s nephew printed a collection of his uncle’s responsa, he noted the demand for ''Darkhei Mosheh''. The nephew hoped that publishing the responsa would help him secure funding to publish ''Darkhei Mosheh''. Alas, this was not to be.

In 1692, one volume of ''Darkhei Mosheh'' was published; the other three volumes remained in manuscript. Then, in 1702-1703, an entire abridged ''Darkhei Mosheh'' was printed, and this work became known as ''Darkhei Mosheh Ha-ḳaẓar''. Alas, this abridged version was full of printing errors and corruptions. As a result, scholars who had access to the surviving manuscripts preferred to study the work from the unabridged version. It would take centuries before Rema’s “long” – or more precisely “authentic” – ''Darkhei Mosheh'' was completely published.

According to Rema, ''Darkhei Mosheh'' served as the basis for his ''Shulḥan ʻArukh'' annotations.<ref><span dir="rtl"></span>''Teshuvot me-ha-Rema'', §35, fol. 83, col. 2; §131:2, fol. 252, col. 1.</ref> Indeed, in many instances ''Darkhei Mosheh'' provides the key to understanding the ''Mapah'' which was written in a laconic style – hence the importance of ''Darkhei Mosheh''. It should be remembered, however, that until the publication of ''Darkhei'' ''Mosheh'', the Torah-learning public could not have known the work without access to precious manuscripts.
</blockquote>
<references />

Extension:Ex-1.6.3-4

2026-07-13T09:14:33Z

Liat: Import from JSON

{{Extension
|HasExtensionID=Ex-1.6.3-4
|HasTitle=Torat Ha-‘olah
|HasAuthor=Levi Cooper
|HasMainPicture=Image:1.6.3-Rema-Ex4
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<span id="meḥir-yayin"></span>
= Meḥir Yayin =

Between 1542 and 1557, Kraków was beset by waves of epidemics. In 1556, Rema fled Kraków “because of the moldy air” and went to Szydłów, some 120 kilometers northeast of Kraków. Rema had little praise for his place of refuge. He noted that food and drink were scarce and it was difficult to celebrate the Jewish festivals. To cheer himself up before the holiday of Purim, he composed a commentary on the Book of Esther and sent it to his father in lieu of mishloaḥ manot – foodstuffs that are traditionally given to friends as gifts on Purim. Rema hoped to write commentaries on each of the Five Scrolls, but his plan never materialized. This is how Rema’s first printed work, Meḥir Yayin, came into being and it was printed in 1559 in Cremona, Italy – a decade before Rema began to print his other writings.

Extension:Ex-1.6.3-3

2026-07-13T09:14:20Z

Liat: Import from JSON

{{Extension
|HasExtensionID=Ex-1.6.3-3
|HasTitle=Meḥir Yayin
|HasAuthor=Levi Cooper
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<span id="torat-ha-olah"></span>
= Torat Ha-‘olah =

<blockquote>Rema completed writing ''Torat Ha-‘olah'' in 1564, and the work was printed in Prague in 1569. The book is a philosophical discussion of the world’s existence and the rationale for the Torah’s commandments. Rema’s goal was to explain the traditional sources, rather than resolve philosophical-scientific questions for their own sake. The discussion proceeds by exploring the meaning of the Temple, its dimensions, holy vessels, and rites. The book is divided into three parts. The first part deals with the layout of the Temple, the altar, and the holy vessels. The second part discusses the sacrifices, incense, and libations. Whereas the second part is a general exposition of the rationale for the commandments, the third part delves into the rationale for the sacrifices in detail. According to Rema, the reasons for the commandments are beyond the grasp of human intellect. Our mental faculties are only capable of comprehending a fraction of the true reasons.

At the end of the volume, Rema included a poem that begins with a prayer: “Here I beseech, regarding the future, that He strengthen me and grant me life and fortify me with His Torah study for the sake of His great kindness, and that I merit, along with all of Israel, to be among the redeemed, to return to Jerusalem.”
</blockquote>

Extension:Ex-1.6.3-2

2026-07-13T09:14:16Z

Liat: Import from JSON

{{Extension
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|HasTitle=Darkhei Mosheh
|HasAuthor=Levi Cooper
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}}
<span id="commentaries-on-the-zohar"></span>
= Commentaries on the Zohar =

<blockquote>Alongside his halakhic oeuvre and his philosophical writings, Rema also wrote commentaries on ''Zohar'' – the central work of Kabbalah that originated in Spain and was printed in Italy. The story of Rema’s ''Zohar'' commentaries is linked to Kraków and to his halakhic legacy. As a student in Kraków, Eliyahu ben Mosheh Loans, later known as Rabbi Eliyahu Baʻal Shem of Worms (1564-1636) copied ''Darkhei Mosheh'' from Rema’s autograph manuscript. At least part of this copy has survived: some sections are held in Trinity College, University of Cambridge and some in the Bodleian Libraries, University of Oxford.

Rema’s brother, Eliʻezer, appreciated Eliyahu’s work and expressed the hope that ''Darkhei Mosheh'' would be printed thanks to these efforts. As a token of gratitude, Eliʻezer allowed Eliyahu to copy Rema’s ''Zohar'' commentaries. Years later, Rabbi Eliyahu inserted selections of Rema’s commentaries into his own ''Zohar'' commentary, titled ''Aderet Eliyahu''.

The ''Zohar'' commentaries written by Rema in Kraków may well be the first Ashkenazi commentary on the ''Zohar''. Despite its novelty and the importance of its author, Rema’s ''Zohar'' commentaries remain in manuscript form and have yet to gain their rightful place in the annals of Kabbalah.
</blockquote>

Extension:Ex-1.6.3-1

2026-07-13T09:14:03Z

Liat: Import from JSON

{{Extension
|HasExtensionID=Ex-1.6.3-1
|HasTitle=Rema’s Responsa
|HasAuthor=Levi Cooper
|HasMainPicture=Image:1.6.3-Rema-Ex1
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<span id="remas-responsa"></span>
= Rema’s Responsa =

In 1640, a collection of Rema’s responsa was printed in Kraków. The volume included 132 responsa, some by other rabbis that the printers decided to include for various reasons. The earliest responsum is from August 1550, not long after Rema was appointed rabbi of Kraków and the environs in 1547. This responsum deals with a dispute between rival printing houses in Venice. Both printing houses were owned by non-Jews and both published editions of Mishneh Torah – Maimonides’ famous codification of Jewish law. Rema decided in favor of one of the printers – the one that operated under the auspices of one of the rabbinic elders at that time, Rabbi Meir Katzenellenbogen of Padua (1482-1565) – and he imposed a ban (ḥerem) on anyone who would purchase the edition of the rival publishing house. The latest responsum in the collection was written by Rema about a year before his death. In this responsum, Rema mentioned his halakhic writings that had already been published. It is likely that the 1640 printed collection of responsa are only some of the responsa that Rema wrote.

Template:Article

2026-07-13T09:02:11Z

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File:1.4.3-Tavern-6.jpg

2026-07-13T08:55:59Z

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Image:2.2.1-Legal-8

2026-07-12T20:11:56Z

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{{Image
|HasFile=File:2.2.1-Legal-8.jpeg
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|HasImageDescription=Engraving from: [Alphons Heinrich Traunpaur D’Ophanie], Dreyssig Briefe über Galiz-ien: Oder Beobachtungen eines unpartheyischen Mannes, der sich mehr als nur ein paa r Monate in diesem Konigreiche umgesehen hat [Thirty letters about Galicia: Or the observations of a nonpartisan man who has looked around this kingdom for more than just a few months], Wien and Leipzig, 1787.
The engraving depicts a conversation between the author, an officer of the Habsburg army who lived in Galicia for eight years, and an old rabbi: [Author]: What do you say about the Emperor Joseph II? [Rabbi]: Ach! Sir, do you love him? [Author]: Infinitly! [Rabbi]: And I adore him as much as you love him. He has been chosen by Providence and has been loaned to the world. [Author]: How do you like the nation among whom you live? [Rabbi]: I recognize only two nations in the world: good people and bad people. [Author]: Do you sincerely believe in the coming of the Messiah? [Rabbi]: My duty obliges me to believe (113-114)
Ttranslated in: Larry Wolf, “Galician Jews: Imperial Mythologies and Provincial Identities”, in The myth of Galicia, Kraków: International Cultural Center, 2014, 125
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Liat:

File:1.4.3-Tavern-2.jpg

2026-07-12T18:10:29Z

Liat: