Dans tous les écrits de la jurisprudence de nos sages juifs du Moyen âge, on peut trouver une trace de science, de système, çà et là; niais dans les écrits de quelques uns cette Tendance est tellement prononcée qu’on peut les considérer comme complètement systématiques, scientifi­ques, et modernes. Ainsi le grand Maimonide, Juif d’Espagne, fut le premier qui codifia scientiquement les lois contenues dans “l’Océan du Talmud”, et celles qui proviennent du dévelop­pement postérieur au Talmud. Mais Maimonide a méconnu l’ordre et le classement adopté dans le Talmud. En classifiant toutes les lois, il n’a pas suivi l'ordre du texte, mais, au contraire, il les a arrangées d’après un nouveau système qu’il a fait lui-même. Dans son grand et fameux livre le “Michné Torah,” il omet aussi toute la discussion, et toute l'argumentation du Talmud. Il ne nous donne que le résultat du débat: c’est le verdict, la “Halakah.” Comme il dit lui-même dans l’introduction, il l’a fait ainsi de façon que le lecteur, soit-il juge ou étudiant, sache la loi sans devoir lire toute la discussion du Talmud.C’était très bon; mais le savant, l’érudit, que ferait-il? Ceux qui veulent rechercher et aller à la source de chaque chose, où trouveront-ils une explication scientifique, c’est à dire systématique, qui suivra l’ordre du texte? Pour cela, il fallait attendre notre Provençal Ménahcm Méiri.Ménahem ben Salomon ben Méir (d’où le nom “Méiri”), ou comme il s’appelait en pro­vençal “Don Vidal Salomon,” naquit en 1249 (l’année 5060 du calendrier juift, dans la ville de Perpignan en Provence. Bien que nous sa­chions très peu de son père, nous avons quelques vieux manuscrits qui indiquent qu’il était un Juif savant et pieux, et surtout un homme libéral. Dans son adolescence, Méiri devint l’élève du Rabbin Reuben ben Hayyim de Narbonne, qui fut bien connu dans les cercles talmudiques de son âge. C’est lui qui a aide Méiri à atteindre plus tard, la position de “Rab­bin et guide de la Communauté de Perpign…

PREFACE: In this study of the life and works of Menahem Ha'Meiri, one of the comparatively recently discovered "Rishonim" (Talmudists of the Middle Ages), I will attempt to present not so much a comprehensive biography of the man as a summary of his works and opinions, showing how he was affected by his environment, how he affected others and his proper place among the Rishonim from the historical perspective. In this case it is the lack of information about Meiri's personal life that prevents me from giving a detailed biographical picture of the man. In the case of one like Meiri, however the paucity of strictly biographical material is excusable when we realize that he put his life and energy into his works and major decisions. It is from a study of his system, his attitudes towards philosophy, certain methods of interpreting the Bible and other paramount problems in Jewish religion and theology that contemporary scholars have come to know and respect Meiri. It is through these works and decisions that Meiri has won immortality, and it is because of these that he is so avidly studied by logic-loving students of the Talmud.Menahem ben Shlomo (Solomon) ben Meir, most popularly known as Meiri (after his grandfather Meir), was born on the third of Ellul, 5060 (1249 C.E.) in the Provencal city of Perpignan, which today is in France. In Provencal, Meiri was known as "Don Vidal Solomon," the "Don Vidal" serving as an honorary prefix to names of people of respectable station.Little or nothing is known about Meiri's early life and family. Gross, in his *Gallia Judaica* (history of French geography famous in Jewish history), however, writes about some manuscript found in Perpignan which indicates that Meiri's father was a city clerk, a fact which carries much weight since the position of city clerk was, in those days, reserved for the intellectuals. This would also mean that Meiri's father had a secular education, also a fact of great importance. Gross also records discove…

Introduction. In addition to the various categories of labor (מלאכה) subsumed under the general prohibition of work on the Sabbath, Jews during the Second Commonwealth observed yet another prohibition, which we shall refer to by the Amoraic name of "Muktsa," although, as we shall later point out, the term is technically more restrictive than the sense in which we shall use it. An article characterized as Muktsa may not be moved (or eaten or touched, see later) on the Sabbath. While we cannot find explicit mention of this prohibition in Scripture, we do have some Biblical warrant for it in Exodus XVI, 5 and 23: והי' ביום הששי והכינו את אשר יביאו... ויאמר אליהם הוא אשר דבר ד' שבתון שבת קודש לד' מתר, את אשר תאפו אפו ואת אשר תבשלו בלשי...

"True and pure, and without blemish, was his singing, like his soul – the Creator having made it, with His handiwork contented, kissed the lovely soul, and echoes of that kiss forever after thrilled through all the poet’s numbers, by that gracious deed inspired." In these words did Heinrich Heine, the German poet, sing the praises of the most eminent poet ever to write in the Holy Language – or in any other language. That Divine Kiss left its G-dly imprint on Yehudah Halevi’s life, his poetry, his philosophy. To this day, over 800 years later, Halevi shines forth as one of the purest souls and most sublime poets of all times. Rabbi Yehudah Halevi Is, in the estimate of most students of Judaism, the most authentic Jew of the ages. To know Yehudah Halevi is, in a sense, to know what a Jew is and should be. When we study Halevi, as we shall do in this series, and ponder the sweetness of his personality, the grace of his poetry and the charm of his Jewish thought, we are really discovering for ourselves the ideal personality of Judaism. Two great centers of Jewish life and thought flourished during the Middle Ages — the Franco-German center, and that of the Iberian Peninsula, Spain and Portugal. The Franco-German communities produced the most potent development of Talmudic scholarship — Rashi and the Tosaphists. Its Talmudic learning was far more Intense than that of Spanish Jewry. The Spaniards, on the other hand, were generally less intense as Talmudists, but more inclined to general culture. Spanish Jewry too had its Talmudic giants: Maimonides, Nachmanides, and a host of others. But the Sephardim, unlike the Ashekenazim, were culturally more versatile. — included: science, pottery, medicine, grammar, philosophy. — Franco-Germans reflected feudalism their environment — hemmed in; Spaniards — comparative freedom — both political and cultural — of theirs. — yet all not well time YHL born. Contemporary Moslems, Christians murdering each other in Palestine, Iberia, N.A…

Background: To understand significance of YHL, must consider position of Judaism in mid-eleventh century. Three-pronged attack against it: (A) From without: Moslem theologians, versus Jewish interpretation of Bible (B) From within: the Karaites (C) Most important: from within: philosophizing in neo-Platonic, Aristotelian style. YHL tried to fell all three in one stroke. Criticized Islam (as well as Christianity); defended Rabbinites vs. Karaites; attacked both the content of the fashionable philosophies and (more significantly) tried to demolish whole structure of exaggerated metaphysical speculation (especially as represented by Ibn Sina–Avicenna).We shall divide our presentation of YHL’s thought in two: tonight – his critique of philosophy and the deification of reason; next lecture – his positive, affirmative contributions to Jewish thought.Hebrew within 30 years, soon a second Hebrew – created sensation – translated to English (tell of Hartwig Hirschfeld transl.) called "Al Khazari".Obscure origin of warrior-kingdom of Khazars. King called "Khagan"... mostly pagan but complete religious freedom for all (including few Jews)... Royal house at one time, perhaps 400 years before YHL, converted to Judaism... Hasdai ibn Shaprut (10th century) and his letter to Joseph, Khagan of Khazars... Joseph’s reply extant, authentic.An Asian people (related to Turks, Mongols?) Kingdom in Crimea & environs.Tells Hasdai of King Bulan – dream, G-d... people willing to be converted... neighboring rulers send gifts, also people to claim their faith as true... asks for Jewish sage...Bulan asks Christian & Moslem (separately) which is superior, the other or Judaism; both prefer Judaism to that of the other. Him chose Judaism, circumcised household.YHL: 2nd LectureSent for Jewish sage, learned Torah, taught it to perhaps descendant, King Obadiah,arranges for all kingdom to learn Judaism. Royal family to learn Mishnah and Talmud too. Soon, however, Prince of Kiev (Russians) invad…

Synopsis: 11th century poet, rabbi, physician, philosopher, rejects rationalism… but not reason, differences between G-d of philosophers and G-d of Abraham, Isaac, & Jacob, these are negative: what did he himself believe? Mentioned: "Ayin nisteret", intuition… Today: major part his outlook. (2) Historiosophy: YHL emphasizes experience as main source of knowledge, more than reason (thus: poetry influenced form Kuzari; medicine his emphasis on experience); with YHL, history a major category of significance... collective experience of Israel, its history, major events in this collective experience are Exodus & Revelation, especially latter.    – Unlike other medieval philosophers, not begin with general principles and proceed to particular, but begins with particular experience as a fact, proceeds to general principles.   – Thus, Rabbi to King very beginning (as last week): G-d took us out of Egypt...   — Revelation: emphasize that it was a fact, witnessed by large numbers of people,   transmitted generation to generation... (historical memory)Aux. text: summarize last paragraph p.6, read first half p.7– Crucial significance of Revelation ("Torah min hashamayim") to Judaism;With it distinguish between Orthodoxy, non-Jewish brands of faithThe People of Israel   % YHL speaks of holy people, holy land, holy deeds   \[Read]   Aux. text p.7, section III (first 5 stanzas only)   % To YHL, just as religion is more than philosophy, so is Judaism more than religion   – Living subject of Judaism is: the Jewish people (unique in this respect).   Heart of world = Israel: special quality giving it *Inyan Eloki* (special relationship with G-d, His revelation to man, & man's readiness to receive this revelation).   A people caught up with G-d...   % All other nations under natural-historical law, Israel: special divine providenceNorman Lamm – 2 – Third Lecture% Israel as heart of world is part of it, but yet different: *segulah* –biologically and historically equipped fo…

(1) Begin End: Fall ’35 – cancer – before שמע; two on deck: great Jews, first chapter remembered; beloved – scholar (30 volumes), mystic – Scholem. (2) Grieve (Kurland) 1865: piety, lore, learning; great‑great‑grandfather R. Isaac (חסיד) – died in joy. But: mitmaadnt; age nine – Kasoker עילוי, griever/עלני, own in בית המדרש; age fifteen – Lutzin, story: keep world alive, J – a Cohen; age nineteen – Volozhin, 900 students.

I. Introduction: (A.) In manifold problems that confront and confound life today, often hear expressions "if only R. Kook were alive today!" Comes from all quarters, religious and secularist, Israeli and Diaspora. B. What manner of man was this who, 30 years after his death, is still so sorely missed? What were distinctive qualities of this personality who seemed so out of place in our age — as if G-d created his soul out of purity and grandeur of days of old, together with vision and courage of days yet unborn? What were the main outlines of the thought and philosophy of this unusual man who was, at one and the same time, a disciplined, rationalist legal scholar, and a soul that soared to mystic heights and overflowed in passionate poetry of exquisite charm — a man of whom Prof. Gershom Scholem said that he was the last authentic Jewish mystic of the ages?C. Our 3 lectures will be devoted to discovering what we can about him — his life and his thought. It should be emphasized that these 2 elements — life and thought — are deeply intertwined in his case! That his biography is his philosophy, and his thinking is his life-story.D. I trust that these discoveries will be interesting — if they are not, it is the fault of the lecturer, not his subject. But let me confide in you: it was difficult to prepare these lectures. For one thing, there is the paradoxical nature of the man himself: rationalist and mystic, man of affairs and solitary thinker, communal leader and poetic soul, creative Halakhist and imaginative Kabbalist. For another, he was extremely prolific. He is the author of over 30 works, most of which are as yet unpublished. The literature about him is even more extensive: about 1000 pieces, ranging from essays to whole books. Another difficulty: the problems he dealt with and the answers he offered, for which he was both passionately defended and viciously attacked, are still very much with us and, in some circles, still debated. For we are speaking now not o…

Like God, a Zionist: Towards the end of his life, wasted away by a fatal cancer and suffering from severe and unrelenting pains, Chief Rabbi Abraham Isaac Hakohen Kook was visited by a delegation of the leaders of the Jewish National Fund. As soon as they saw him, the distinguished visitors realized that this would be the last time they would see him alive. Rav Kook began the discussion by asking Menahem Usishkin, the leader of the group, “Have any new areas been redeemed lately?” Usishkin, who knew full well that the query was much more than a casual opening for a conversation, replied, “We bought a small plot in Emek Hefer, but we are beset by grave problems. As soon as we are ready to buy, the Mufti applies pressure on the sellers, threatens them — and the sale is called off abruptly. We need considerable amounts of money simply to buy off all kinds of people interested in causing us needless trouble.”“And what,” asked the Rav, “is your financial condition at present?”“As usual,” Usishkin sighed, “the income doesn’t begin to cover the expenses.”“In that case,” said the Rav, whose eyes suddenly had regained their old sparkle despite his desperate illness, I shall immediately address a special open letter to the Jews of Poland, asking their enthusiastic support for the J.N.F.”“That would certainly help,” said Usishkin. "The Rabbi’s letter two years ago to Lithuanian Jewry produced excellent results.”When the J.N.F. leaders left the sick-room. Rav Kook called in his secretary and dictated to him a moving appeal to Polish Jewry on behalf of the J.N.F. The secretary hazarded the comment that by his unqualified support of the J.N.F. he might incur the wrath of his rightist critics, the zealots who were unalterably opposed to the New Yishuv. Rav Kook, usually modest to a fault, replied impatiently, “So what? What can they say about me?”The secretary answered, smiling, “they will accuse the Rabbi of being a Zionist.”“Is it at all possible,” exclaimed Rav Kook with a twi…

An example of the finest Jewish aristocracy – that of Torah and scholarship – the "בית הרב." Lithuanian before RHV (R. Hayyim Volizhin) – a desert. After him "am basis. VY (Volozhin Yeshiva) has been termed "not a town, or school, but a concept." The "Dynasty": RHV; his son R. Issac (R. Itzelle); then his first son-in-law R. Eliezer Issac, who died young, had very brief term. Then controversy over succession between R. Israel's 2nd son-in-law, נצי"ב, and R. Joseph Baer Soloveitchik (בית הלוי).