Documenti di Didattica
Documenti di Professioni
Documenti di Cultura
MESORAH
Halacha@heimishhouse.com
Parsha Pages
2
The purpose of this presentation is to provide readers with a brief visual
history of Halacha and understanding of the format of basic texts.
Included with each visual presentation is an explanation of each
historical period.
As readers review Part I, they would recognize the stages that Jewish
law has progressed from Moshe Rabeinu at Har Sinai to its present form
today. The readers will hopefully gain a clear understanding of who was
involved in the various stages of Halachic development. The readers will
also increase their appreciation of the accomplishment of each stage.
In Part II, the reader will be presented with samples of basic Halachic
texts with identification of key authors.
3
TABLE OF CONTENTS
PART I: MESORAH
OVERVIEW – ERAS (TEKUFOS) PAGE 5
FROM HAR SINAI TO THE GREAT
PAGES 6, 7
ASSEMBLY
ZUGOS TO THE TALMUD PAGES 8, 9
SAVORAIM TO THE GOANIM PAGES 10, 11
FIRST CODIFIERS PAGES 12, 13
SHULCHAN ARUCH - KOVIM PAGES 14, 15
LATER CODIFIERS PAGES 16, 17
4
CHAIN OF TRANSMISSION
HALACHA – GUIDANCE OF LIFE
ERAS (TEKUFOS)
Secular
Jewish
Year Year
1312 TORAH FROM HAR SINAI 2448
BCE
CE
10 TO THE TANAIM 3720
5
1650 TO LATER CODIFIERS 5410
6
MESORAH
7
CHAIN OF TRANSMISSION
HALACHA – GUIDANCE OF LIFE
8
THE TALMUD
Binding Customs
G-d therefore granted the Jewish people as a whole a sort of collective Divine Inspiration so that they
would be able to recognize the correct opinion in questions of Torah law. Therefore, when there
is any question, it is ultimately decided on the basis of what becomes common practice. Hence,
when a decision is accepted as a general custom, it becomes universally binding.
Therefore, any practice, decision or code that is universally accepted by the Jewish people is assumed
to represent G-d's will and is binding as such. Even when a decision is initially disputed, the
commonly accepted opinion becomes binding as law.
Since the Talmud was accepted by all Israel, it is the final authority in all questions of Torah law.
Since such universal acceptance is a manifestation of G-d's will, one who opposes the teachings
of the Talmud is like one who opposes G-d and His Torah. All later codes and decisions are
binding only insofar as they are derived from the Talmud.
Other works, written prior or contemporary to the Babylonian Talmud are likewise very important for
the understanding of laws, beliefs and history. However, since they were all known to the
compilers of the Talmud, it is assumed that when the Talmud disputes these works, it does so
for a reason. Therefore, whenever they disagree with the Talmud, decisions found in the
Jerusalem Talmud, Midrash and Tosefta are ignored. There are, however, certain special cases,
where, because of long established custom, the opinions of other early works are accepted,
even when they disagree with the Talmud.
All the opinions found in the Talmud are equally sacred. Still, there is always one binding opinion
whenever questions of actual practice are concerned. This is known either from the Talmudic
discussions itself, or from later tradition.
However, when a dispute involves questions of opinion or history, and has no special consequences
any opinion found in the Talmud is equally acceptable. Similarly, no final decision is normally
rendered between conflicting Talmudical opinions in the case of laws that are no longer applicable.
Shmaya and Avtalyon were one of the Zugos (Pairs), leading Sages of the Nation at the end of the
Chashmonaim era. The Gemara (Pesachim 70b) states they were “great, wise men and public
speakers.” Hillel haZakein was among their students. His thirst to hear their teachings lead him to
climb to the snowy roof of the Beis Medrash to hear their teachings (when he could not afford the
entrance fees (Yoma 35b). What is interesting to note is that Shmaya and Avtalyon, leaders of the
generation, were from families of converts. In fact they were descendants of the wicked Sancheiriv.
The Nesius of Hillel (and the era of the Zugos) ends with his death in 3768 (58 CE).
Redaction of the Mishneh by Rabbi Yehuda haNasi occurred in 3948 (188 CE), 1500 years after the
Revelation.
Rav Ashi in 4260 (500 CE) closed the Babylonian Talmud.
The Talmud Bavli contains 2711 blatt (5422 pages).
9
CHAIN OF TRANSMISSION
HALACHA – GUIDANCE OF LIFE
10 ce TO THE TANAIM
(Mishnaic Rabbis-literally the “repeaters”) 3720
30. Rabban Shimon (10 BCE)
31. Rabban Gamliel Hazaken (20 CE)
32. Rav Shimon ben Gamliel (50)
33. Rabban Gamliel (90)
34. Rabban Shimon (140)
35. Rabbi Yehuda Hanasi (135-219)
10
CHAIN OF TRANSMISSION CONTINUES
The main work of the Talmud came to an end with the death of Ravina in 4259 (499 CE). This initiated
the period of the Savoraim, who made some additions to the Talmud and placed it in its final form.
The period of the Savoraim lasted for 90 years until 4349 (589 CE). They reached final decisions in all
questions that had not been decided in the Talmud. Since the Savoraim headed academies including all
the sages of the time, their decisions are as binding as those of the Talmud.
Following the Savoraim came the period of the Geonim, which lasted until the death of Rav Hai Gaon
in 4798 (1038 CE). They headed the great academies of Sura and Pumbedita in Babylonia, which
had been founded in Talmudic times, and were accepted as centers of authority in all matters of
Torah law. The decisions of the Geonim were based on traditions from the masters of the Talmud,
and were almost universally accepted. Therefore, they cannot be disputed by any later authority
without uncontestable proof.
Subsequent to the Mishneh and the Talmud, the first code written was that of Achai Gaon, who
authored the Shailtos, elaborating on 190 mitzvos. This was followed by Halachos Pesukos by
Yehuda Gaon, which, in turn, was followed by the Halachos Gedolos by Shimon Kayyaro, in the
early 800's. The Halachos Gedolos (known as the BaHaG) presented the halachic material of the
Gemara in a codified form, according to the order of the Talmud.
11
CHAIN OF TRANSMISSION
HALACHA – GUIDANCE OF LIFE
12
FIRST CODIFIERS
Numerous codes, based on the Talmud and the decisions of the Geonim were compiled by leading
rabbis, and they achieved almost universal recognition. The rabbis of this period are known as
Rishonim or "first [codifiers]."
Most noteworthy among these were the codes of Rabbi Yitzchak Al-Fasi (Rif) and Rabbi Asher ben
Yechiel (Rosh), which structured after the order of the Talmud.
Rabbi Moses Maimonides (Rambam) was the first codifier to establish a system of ordering by subject
matter in his Sefer Mishneh Torah or Yad (14 groups) HaChazaka. See Illustration I.
Yaacov ben Asher (son of the Rosh). His sefer was known as Arbaah Turim ('Four Rows'). The name
is based on the four rows of precious stones in the breastplate of the High Priest (Exodus 28:17),
usually abbreviated to Tur, so that in Halakhic literature both Yaacov himself and his Code are
called 'the Tur'. See Ilustration II
Uniquely organized by topic, became the standard organization pattern for all major codes that
followed.
The work consists of four sections, hence the 'four rows'. These are:
13
CHAIN OF TRANSMISSION
HALACHA – GUIDANCE OF LIFE
14
CODE OF JEWISH LAW
Period of the Kovim (Consolidation and Setting) 1490-1648
The work that was most widely accepted, however, was the Shulchan Aruch (Prepared Table) written
by Rabbi Yosef Karo, which took into account almost all of the earlier codes. Since the Shulchan
Aruch followed the practices of the Sephardic practices, a gloss was added to it by Rabbi Moshe
Isserles, Mapah (Table Cloth) including all the Ashkenazic customs. To this very day, the
Shulchan Aruch serves as the primary halachic guide for Jewish life.
With the publication of the Shulchan Aruch, the period of the Rishonim came to an end, and the period
of the Acharonim or "later [codifiers]" began. The opinions of the Rishonim gained almost
universal acceptance through the Shulchan Aruch, and therefore, the Acharonim usually do not
oppose them. While the Acharonim may decide among opinions found in the Rishonim they do not
dispute them without conclusive evidence.
The Shulchan Aruch was not the individual opinion of its authors, but a compilation of opinions found
in the works of the Rishonim which had gained the widest acceptance. Because of the near
universal acceptance of the Shulchan Aruch, its decisions are considered binding, unless otherwise
indicated by the leading authorities of succeeding generations.
Since the Shulchan Aruch was the standard of Torah law, it became the subject of many commentaries
which expounded, and occasionally disputes its opinions. Many of those which were printed
alongside the Shulchan Aruch were almost universally accepted. . See Illustration III-VI.
Rabbi Yosef Karo's magnum opus is his Beit Yosef ("House of Joseph"), an
encyclopedic commentary on Rabbi Jacob ben Asher's Tur, a halachic code. Bet
Yosef presents an extensive survey of relevant halachic literature, from the
Talmud down to works of Karo's contemporaries.
Rabbi Karo's halachic decisions were codified in his Shulchan Aruch (which was actually a digest of
Bet Yosef). This work quickly became accepted throughout the Jewish world as halachically
authoritative. Likewise, his commentary on Maimonides' code, the Kesef Mishneh, is one of the
standard commentaries on the Yad HaChazaka.
Rabbi Moshe Isserles otherwise known as RAMA; in his short but incredibly
productive life, Rabbi Moshe put an indelible stamp on the world of Torah
scholarship. His MAPA, Tablecloth, representing the Ashkenazic Torah world,
integrated with the Shulchan Aruch, and enabled it to represent the entire
Jewish Torah spectrum.
Rav Yehoshua Falk Katz served as the Rosh Yeshiva in Lemberg. He was the author of the twin
commentaries Perisha and Derisha on the Tur, and Sefer Me’iras Einayim on Choshen Mishpat.
15
Rav Yoel Sirkis served as the Rav of Belz, Brest-Litovsk, and Cracow. His Bayit Chadash (Bach) is a
major commentary on the Tur (second only to the Beit Yosef). He was the father in law of the Taz
(who frequently refers to him)
.
16
CHAIN OF TRANSMISSION
HALACHA – GUIDANCE OF LIFE
17
LATER CODIFIERS
These codes were followed by works that have become very well known and are our current classical
reference books. the Shulchan Aruch HaRav by Rabbi Shneur Zalman of Liadi,; the Kitzur
Shulchan Aruch by Rabbi Shlomo Ganzfried; the Mishnah Berurah by the Chofetz Chaim, Rabbi
Yisroel Meir Kagan; and the Aruch HaShulchan by Rabbi Yechiel Michel Epstein.
There were a great many accepted authorities, both among the commentators to the Shulchan Aruch,
and among the writers of responsa (Sheilos v’Teshuvos). These applied Torah law to individual
cases, and often set binding precedents. Over the years, various compilations of these later opinions
were published
Reb Shneur Zalman was the founder of Chabad Chassidus, and learned about Hasidism from Rabbi
Dov Baer HaMaggid, leader of the Hasidic movement. Under The Maggid, Reb Shneur Zalman
wrote updated and profound commentaries about the Shulchan Aruch.
Rabbi Elijah ben Solomon Zalman, also known as the Gra, was the foremost scholar-sage of
Lithuanian Jewry in the eighteenth-century, and has become the spiritual forefather for much of the
non-Chassidic yeshiva world. Known for his greatness in Talmudic and Kabbalistic study, he
likewise mastered astronomy, mathematics and music. His system of Talmudic study focused on
trying to find the true meaning intended by the sages in the text.
Rabbi Avraham Danzig was the author of the Chayei Adam and the Chochmas Adam. Chayei Adam
deals with the laws of daily conduct, prayer, Sabbath, and holidays, the laws discussed in the Orech
Chaim section of the Shulchan Aruch. Together with the Chayei Adam he published Nishmas
Adam, in which he discusses the halachic issues in greater depth. Chochmas Adam discusses the
laws of kashrus and other issues discussed in the Yoreh Deah section of the Shulchan Aruch.
Together with Chochmas Adam he published Binas Adam, which parallels the Nishmas Adam
published with the Chayei Adam.
Rav Yisrael Meir HaCohen was known most commonly as the Chafetz Chaim. Born in Vilna, his
prolific output includes the twin works Chafetz Chaim and Shemirat HaLashon, which focused on
lashon ha-ra (slanderous or false speech), Avahas Chesed (laws between man and man), Lekutei
Halachos (on Kodshim). His halachic works were the triad of Mishne Berura, Bi'ur Halacha, and
Sha'ar HaTzion, with the first being the main commentary, the second one elaborating on various
points, and the third providing references to other commentaries.
The “Chazon Ish” devoted his life to the study of Torah, although he also learned sciences such as
astronomy, anatomy, and mathematics, since he felt that a knowledge of these subjects were
necessary for a full understanding of Jewish law and practice.
Rav Moshe Feinstein - In the towering apartment complexes on the Lower East Side of Manhattan in
the second half of the twentieth century, lived hundreds, perhaps thousands, of Jews. Among them
was a distinguished and elderly gentleman, diminutive in physical stature, but a giant in intellect.
Rabbi Moshe Feinstein ZT”L became the leading halachic authority of his generation, and his
p’sakim (halachic rulings) were accepted worldwide.
18
CHAIN OF TRANSMISSION
HALACHA – GUIDANCE OF LIFE
19
Rabbi Moshe Feinstein, 20th century Posek Rabbi Shlomo Ganzfried author of the
Kitzer Shulchan Aruch
Rav Avrohom Yeshayahu Karelitz, The Chazon Ish Rav Yisroel Meir Hakohen Kagan, The
Chofetz Chaim, author of Mishna Berura
Rav Meir Simcha HaKohen from Dvinsk, Rav Yechiel Michel Epstein, The Aruch Hashulachan
The Ohr Sameach
20