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Jewish ethics are the ethics of the Jewish religion or the Jewish people . A type of normative ethics , Jewish ethics may involve issues in Jewish law as well as non-legal issues, and may involve the convergence of Judaism and the Western philosophical tradition of ethics .

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70-498: (Redirected from Mussar ) [REDACTED] Look up musar in Wiktionary, the free dictionary. Musar may refer to Jewish ethics Musar literature , Jewish moral literature Musar movement , a Jewish religious ethical, educational and cultural movement Château Musar , a Lebanese winery See also [ edit ] Musa (disambiguation) Topics referred to by

140-498: A dominant figure in Christian ethics and the natural law tradition of moral theology. The relevance of natural law to medieval Jewish philosophy is a matter of dispute among scholars. Medieval and early modern rabbis also created a pietistic tradition of Jewish ethics. This ethical tradition was given expression through Musar literature , which presents virtues and vices in a didactic way. The Hebrew term musar , derived from

210-427: A higher esteem. Around 1550, he had several correspondences with Rabbi Solomon Luria . Isserles represented the pro-philosophy aspect of study, while Luria was more critical. Isserles taught that "the aim of man is to search for the cause and the meaning of things." He also held that "it is permissible to now and then study secular wisdom, provided that this excludes works of heresy... and that one [first] knows what

280-499: A job for a person in need; so long as that loan, grant, partnership, or job results in the person no longer living by relying upon others. Traditional Jews commonly practice "ma'aser kesafim", tithing 10% of their income to support those in need. The Rabbis decreed (against Essene practice, and against the advice given in the New Testament) that one should not give away much, most or all of their possessions. They did not expect

350-578: A large yeshiva where as a wealthy man, he supported his pupils. In his teaching, he was opposed to pilpul and emphasized simple interpretation of the Talmud . In 1553 he was appointed as dayan ; he also served on the Council of the Four Lands . He was approached by many other well-known rabbis, including Yosef Karo , for Halachic decisions. He was one of the greatest Jewish scholars of Poland , and

420-447: A living animal; and establish courts of justice. The principle of Kiddush Hashem requires Jews to conduct themselves in every way as to prevent the name of God from being dishonored by non-Israelites. The greatest sin of fraud, therefore, is that committed against a non-Israelite, because it may lead to the reviling of God's name. A desire to sanctify the name of God may help to motivate some Jews to treat adherents of other creeds with

490-549: A major disputant of many of Isserles' halachic rulings, and Chayyim b. Bezalel, an older brother of the Maharal . His first wife died young, at the age of 20 and he later established the " Rema Synagogue " in Kraków in her memory (originally his house, built by his father in his honor—which he gave to the community). He later married the sister of Joseph ben Mordechai Gershon Ha-Kohen. He returned to Kraków in 1549, establishing

560-404: A matter of " giving musar " (discipline, instruction) in line with a verse from Proverbs 1:8: "Hear, my child, the discipline (musar) of your father, and do not forsake the teachings of your mother." Some rabbis have emphasized the importance of what to say when giving musar, to whom one should speak, and when (how often) one should "give musar". One suggestion from the late Rabbi Yisroel Belsky

630-641: A moral ideal, while others, such as Abravanel , disparage the model of the monarchy. Modern Jews have championed a variety of Jewish political movements , often based on their conceptions of Jewish ethics. Jewish war ethics are developed by Maimonides in his "Laws of Kings and their Wars", part of his Mishneh Torah . Modern Jewish war ethics have been developed especially in relation to the Israeli military's doctrine of purity of arms . The Jewish Bible says murderers should be executed but even in ancient times Jewish leaders were hostile to capital punishment, and

700-415: A right to be treated well, even ones that might belong to one's enemy. The Biblical commands regarding the treatment of animals are amplified in rabbinical ethics, and a special term is coined for the prohibition on causing suffering to animals (" tza'ar ba'alei hayyim "). Not to sit down to the table before the domestic animals have been fed is a lesson derived from Deuteronomy 11:15. Compassion for animals

770-534: A semi-cursive " Rashi script ". Isserles' HaMapah was "considered to be an interpretation and supplement to Karo's work, while also challenging its claim to universal authority by introducing Ashkenazic traditions and customs that differed from the Sephardic ones. Rather than challenge the status of the Shulhan ‘Arukh, however, Isserles established the status of the Shulhan ‘Arukh as the authoritative text. In most of

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840-428: A supernatural savior to come and take care of the poor, and so they held that one must not make oneself poor. Given that nearly all Jews of their day were poor or middle-class (even the rich of that time were only rich relative to the poor), they ruled that one should not give away more than a fifth of his income to charity, while yet being obligated to give away no less than 10% of his income to charity. Many pages of

910-579: A text, that the work itself, meant to serve as a textbook for laymen, had been accepted in Rema's yeshivah at Krakow as a students' reference book. Instead of the Arba‘ah Turim, the main text for the study of posekim in the Ashkenazi yeshivah up to Rema's day, he chose to use the new book, which was free of accumulated layers of glosses and emendations, up-to-date and lucid, and arranged along the same lines as

980-509: A word meaning "discipline" or "correction", is often translated as ethics, morality, moral instruction, or moral discipline. Examples of medieval Musar literature include: Halakhic (legal) writings of the Middle Ages are also important texts for Jewish ethics. Important sources of Jewish ethical law include Maimonides' Mishneh Torah (12th century) and Joseph Karo and Moses Isserles 's Shulkhan Arukh (16th century), especially

1050-698: Is also a key aspect of non-legal rabbinic literature, the literature of aggadah . The best-known text in Rabbinic Judaism associated with ethics is the non-legal Mishnah tractate of Avot (“forefathers”), commonly translated as “Ethics of the Fathers". Direct Jewish responses to Greek ethics may be seen in major rabbinic writings in the medieval period. Notably, Maimonides offers a Jewish interpretation of Aristotle (e.g., Nicomachean Ethics ), who enters into Jewish discourse through Islamic writings. Maimonides, in turn, influences Thomas Aquinas ,

1120-713: Is considered the " Maimonides of Polish Jewry." Isserles was born in Kraków , Poland . His father, Israel ben Josef (known as Isserl), was a prominent talmudist and independently wealthy, who had probably headed the community; his grandfather, Jehiel Luria, was the first rabbi of Brisk . (In an era which preceded the common use of surnames , Moses became known by his patronymic , Isserles.) At first he studied at home, and then in Lublin under Rabbi Shalom Shachna , who would later become his father-in-law. Among his fellow pupils were his relative Solomon Luria (Maharshal)—later

1190-587: Is declared to have been the merit of Moses which made him the shepherd of his people, while Judah ha-Nasi saw in his own ailment the punishment for having once failed to show compassion for a frightened calf. Consideration for animals is an important part of Judaism. It is part of the Noachide code. Resting on the Sabbath also meant providing rest for the working animals, and people are instructed to feed their animals before they sit down to eat. At harvest time,

1260-602: Is different from Wikidata All article disambiguation pages All disambiguation pages Jewish ethics Ethical traditions can be found throughout the Hebrew Bible and the rabbinic Oral Torah that both interpreted the Hebrew Bible and engaged in novel topics. Ethics is a key aspect of legal rabbinic literature, the literature of halakhah , found in the Mishnah , Talmud and other texts. Ethics

1330-454: Is for the sake of the ways of shalom". Maimonides comments in his Mishneh Torah : "Great is peace, as the whole Torah was given in order to promote peace in the world, as it is stated, 'Her ways are pleasant ways and all her paths are peace. ' " Simon the Just taught: "The world rests upon three things: Torah, service to God, and showing loving-kindness ( chesed )". Loving-kindness is here

1400-509: Is largely Sephardic in orientation. Isserles thus created a series of glosses, in which he supplemented Karo with material drawn from the laws and customs ( Minhagim ) of Ashkenazi Jewry, chiefly based on the works of Yaakov Moelin , Israel Isserlein and Israel Bruna . All editions of the Shulchan Aruch since 1578 include HaMapah embedded in the text (introduced by the word: הגה Hagahah , meaning "gloss"), and distinguished by

1470-467: Is noted for his approach to customs (minhagim): "it should be remembered that R. Isserles did not regard the Jewish Minhag lightly. On the contrary, he too expressed reverence and respect for it, and whenever possible endeavored to uphold it and also to explain its origin. Only, unlike many great Talmudic scholars, he refused to follow it blindly. When convinced of the unsound basis of a Minhag, he

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1540-506: Is of such importance that Biblical prohibitions may be transgressed on its account. For example, the unclaimed dead must be given respectful burial. In addition to teaching caring for others, Jewish sources tend to teach that humans are duty-bound to preserve their lives and health. Foods dangerous to health are more to be guarded against than those ritually forbidden. Jewish ethics denies self-abasement. "He who subjects himself to needless self-castigations and fasting, or even denies himself

1610-549: Is permissible and forbidden, and the rules and the mitzvot ". Maharshal reproached him for having based some of his decisions on Aristotle . His reply was that he studied Greek philosophy only from Maimonides' Guide for the Perplexed , and then only on Shabbat and Yom Tov - and furthermore, it is better to occupy oneself with philosophy than to err through Kabbalah . Despite his suggestions about learning philosophy sparingly, Isserles and his students are considered

1680-621: Is renowned for his fundamental work of Halakha (Jewish law), entitled ha-Mapah (lit., "the tablecloth"), an inline commentary on the Shulchan Aruch (lit. "the set table"), upon which his "great reputation as a halakist and codifier rests chiefly." Darkhei Moshe (דרכי משה) is a commentary on the Tur as well as on the Beth Yosef , which is Yosef Karo's commentary on the Tur and

1750-434: Is right'; and Habakkuk (2:4), to one: 'The righteous person lives by his faithfulness'." Rabbi Simeon ben Gamaliel taught: "The world rests on three things: justice, truth, and peace". Justice, being God's, must be vindicated, whether the object is of great or small value. "Let justice pierce the mountain" is the characteristic maxim attributed to Moses . Stealing and oppression, even if only in holding back overnight

1820-550: Is that when there is a need to give musar to a friend: "Give musar as a friend." Some musar is on topics that are a major part of everyday life, such as consoling mourners and visiting the sick. Rabbi Shimon Schwab taught that although "[at times] you must give musar" the command to do so (Lev. 19:17) is followed by love your neighbor as yourself. and that "if you want ..(someone).. to change, (it must be) done through love. " The Jewish tradition gives great stress to reverence for parents. More Orthodox forms of Judaism view

1890-465: Is to use Jewish law and tradition and Jewish ethical thought to determine which medical treatments or technological innovations are moral, when treatments may or may not be used, etc. The ethics of proper governance is the subject of much contention among Jews. Various models of political authority are developed in the Hebrew Bible , rabbinic literature , and later Jewish literature. Many prominent Jewish thinkers, such as Maimonides , see monarchy as

1960-622: Is widely seen as the ideal. Celibacy is regarded as contrary to the injunction to be fruitful and multiply (Genesis 2:18 and Isaiah 45:18). According to the Talmud and midrash , man is enjoined to take a wife and obtain posterity. "He who lives without a wife lives without joy and blessing, without protection and peace"; he is "not a complete man", and for it, he has to give reckoning at the great Judgement Day. Orthodox rabbis almost universally oppose sex before marriage, whereas some non-Orthodox rabbis see sex before marriage as permissible. The laws of niddah prohibit sexual relations during

2030-836: The Darkhei Moshe is published separately. HaMapah (המפה) is written as a gloss to the Shulchan Aruch of Yosef Karo , discussing cases where Sephardi and Ashkenazi customs differ. Hamapah is the "tablecloth" for the Shulkhan Aruch , the "set table". Karo had based his normative positions on three authorities: Maimonides , Asher ben Jehiel (the Rosh), and Isaac Alfasi (the Rif). Of these, only Asher ben Jehiel had non- Sephardic roots, having lived most of his life in Germany before moving to Spain , but even so, his work

2100-411: The Darkhei Moshe . Recognizing that Karo's commentary largely met his objectives, Isserles published the Darkhei Moshe in a modified form. "In publishing the דרכי משה, R. Isserles rendered a great service to Ashkenazic Jewry, for he reestablished its Talmudic authorities as the deciding factor in determining a law." An abridgement of the original work is published with the Tur ; the complete version of

2170-551: The Meisel family , alongside Rabbi Yakov Kuli Slonim, son-in-law of the Mittler Rebbe, the composers Felix Mendelssohn and Giacomo Meyerbeer , the pianist Julius Isserlis , the cellist Steven Isserlis , the author Inbali Iserles, the mathematician Arieh Iserles and the statistician Leon Isserlis . Isserles is perhaps best known for his halakhic works, chief among them his notes to the Shulchan Aruch by Yosef Karo . He

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2240-547: The Midianites , said "Now therefore kill every male among the little ones, and kill every woman that hath known man by lying with him. But all the women children, that have not known man by lying with him, keep alive for yourselves." Civic loyalty, even to a foreign ruler, is urged as a duty ( Jer . 29:7). "Learn to do good" is the keynote of the prophetic appeal ( Isa . 1:17). Prophets yearn for an era of peace and righteousness; war will be no more (Isa. 2:2 et seq.). Hillel

2310-649: The Shulkhan Aruch became the universally accepted Code of Law for the entire Jewish people , with the notable exception of Yemenite Jews who still follow the Rambam ( Maimonides ). Torat Ha-Olah (תורת העלה), written between 1560 and 1570, was a discussion of the deeper meaning of the Temple in Jerusalem and the temple sacrifices. In addition to discussing the principles of the Jewish faith invoked, Isserles connects

2380-587: The Torah , there are more commandments concerning the kashrut (fitness) of one's money than the kashrut of food. These laws are developed and expanded upon in the Mishnah and the Talmud (particularly in Order Nezikin ). The weights attached is evidenced via the widely quoted tradition (Talmud Shabbat 31a) that in one's judgement in the next world, the first question asked is: "were you honest in business?" Laws concerning business ethics are delineated in

2450-588: The "first wave" of philosophical learning within Polish Jewry and is deemed the "Isserles School" by Leonard S. Levin. Isserles had several children: "Drezil (named after his maternal grandmother), wife of R. Bunem Meisels. A daughter whose name is unknown to us.... A son, R. Yehuda.... A third daughter... who is totally unknown to us." He is buried in the eponymous Remuh Cemetery in Kraków. A reputed descendant of King David through Rashi , he has many notable descendants, among which are included members of

2520-460: The Bible and in rabbinical literature. The technical term for it in the latter is lashon hara , "the evil tongue". In the Bible, the equivalent words are: dibbah, meaning "talk" in a sinister sense; rakhil, the "merchandise" of gossip with which the talebearer goes about; and ragal, a verb, denoting the "peddling" of slander. As these words indicate, that which is condemned as lashon hara denotes all

2590-553: The Elder formulated a version of the Golden Rule : "What is hateful to you, do not do unto others". Rabbi Akiva stated "Whatever you hate to have done to you, do not do to your neighbor; therefore do not hurt him; do not speak ill of him; do not reveal his secrets to others; let his honor and his property be as precious to you as your own". Rabbi Akiva also declared the commandment "thou shalt love thy neighbor as thyself" to be

2660-467: The Talmud are devoted to encouragement in giving charity, and this topic is the focus of many religious books and rabbinic responsa. In addition to voluntary individual donations to the poor, the Mishnah required communities to supply each person in need with daily food rations and a place to sleep, funded by collections from the population. Evil-speaking is a sin regarded with intense aversion both in

2730-472: The Talmud requires conditions for application of the death penalty so extremely stringent that the death penalty became effectively impossible. Jews widely believe that non-Jews who follow the seven laws of Noah will be equally recognized by God. According to rabbinic interpretation of Genesis 2:6 and 9:4, the laws of the Noachide code are: do not commit idolatry; do not blaspheme God; do not murder; do not steal; do not commit adultery; do not eat meat cut from

2800-906: The Torah, but other Jews view various forms of homosexual behavior or all forms of homosexual behavior as permitted by the tradition. In Judaism, extramarital sex is widely frowned upon. Jewish ethics across denominations agrees that adultery and incestual relationships (Leviticus 18:6–23) are prohibited. Jewish medical ethics is one of the major spheres of contemporary Jewish ethics. Beginning primarily as an applied ethics based on halakhah , more recently it has broadened to bioethics , weaving together issues in biology , science , medicine and ethics , philosophy and theology . Jewish bioethicists are usually rabbis who have been trained in medical science and philosophy, but may also be experts in medicine and ethics who have received training in Jewish texts. The goal of Jewish medical ethics and bioethics

2870-486: The annotations to the Shulchan Aruch, were not placed by Isserles. This may be seen from the fact that many times incorrect references are given. An anonymous scholar placed them at the end of each comment and gradually they have been mistaken as being indications of the author himself." Isserles' weaving "his comments into the main text as glosses, indicates, besides upholding the traditional Ashkenazi attitude to

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2940-427: The biblical prophets exhort all people to lead a righteous life. Kindness to the needy, benevolence, faith, compassion for the suffering, a peace-loving disposition, and a truly humble and contrite spirit, are the virtues which many Prophets hold up for emulation, although Samuel and Moses were important exceptions, for Samuel urged the massacre of all Amalekites , including women and children, and Moses, concerning

3010-485: The core ethical virtue. Loving-kindness is closely linked with compassion in the tradition. Lack of compassion marks people as cruel. The Torah repeatedly commands the Prophets to protect the widow, the orphan and the stranger. Friendship is also highly prized in the Talmud; the very word for "associate" is "friend" (" chaver "). "Get thyself a companion". "Companionship or death". Respect for one's fellow humans

3080-441: The deliberate or malicious accusations or even the exposure of truthful information which has the purpose of injuring one's neighbor, that is, calumny proper, and also the idle but mischievous chatter which is equally forbidden, though it is not slander. The Babylonian Talmud indicates that putting one's fellow human to shame is in the same category as murder and at one point describes slander, talebearing, and evil talk as worse than

3150-413: The editions since 1574, the Shulhan ‘Arukh was printed with HaMapah, thus creating an interesting tension that was realized on the printed page. It was an act of integrating the Sephardic tradition and its accommodation into the Ashkenazi world, the confirmation of the authority and its undermining appearing on the same page." The citations "indicating the sources in earlier authorities of the decisions in

3220-418: The elderly and the young. Religious observance is an integral part of home life, including the weekly Sabbath and keeping kosher dietary laws. The Talmud tells parents to teach their children a trade and survival skills, and children are asked to look after their parents. Marriage is called kiddushin , or 'making holy', often understood as meaning that it is an institution imbued with holiness. Monogamy

3290-410: The enjoyment of wine, is a sinner". People have to give account for every lawful enjoyment they refuse. A person should show self-respect in regard to both one's body, "honoring it as the image of God", and one's garments. According to Judaism, real-life goes beyond the concept of breathing and having blood flow through our veins, it means existing with a purpose and connecting to God and others. In

3360-588: The father as the head of the family, while seeing the mother as entitled to honor and respect at the hands of sons and daughters. More liberal Jews view the mother and father as equal in all things. The family plays a central role in Judaism, both socially and in transmitting the traditions of the religion. To honor one's father and mother is one of the Ten Commandments . Jewish families try to have close, respectful family relationships, with care for both

3430-752: The greatest fundamental commandment of the Jewish doctrine (compare to Great Commandment ). Ben Azzai , in reference to this, said that a still greater principle was found in the Scriptural verse, "This is the book of the generations of Adam [origin of man]. In the day that God created man [Adam], in the likeness of God made he him". Rabbi Simlai taught " 613 commandments were given to Moses ; then David came and reduced them to eleven in Psalm 15; Isaiah (33:15), to six; Micah (6:8), to three: 'To act justly and to love mercy and to walk humbly with your God'; Isaiah again (56:1), to two: 'Maintain justice, and do what

3500-454: The hired man's earnings, are forbidden. Falsehood, flattery, perjury and false swearing are also forbidden. The reputation of a fellow man is sacred. Tale-bearing and unkind insinuations are forbidden, as is hatred of one's brother in one's heart. A revengeful, relentless disposition is unethical; reverence for old age is inculcated; justice shall be done; right weight and just measure are demanded; poverty and riches shall not be regarded by

3570-401: The judge. We are taught to attempt judging others LeKaf Z'Chut, giving more weight to an assumed side of merit, yet advised what can be translated as Respect but Suspect (ChabDeiHu VeChashDeiHu). Shalom ("peace") is one of the underlying principles of the Torah , as "her ways are pleasant ways and all her paths are shalom ('peace')." Proverbs 3:17 The Talmud explains, "The entire Torah

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3640-573: The major codes of Jewish law (e.g. Mishneh Torah , 12th century; Shulhan Arukh , particularly Choshen Mishpat , 16th century). A wide array of topics on business ethics are discussed in the responsa literature. Business ethics received special emphasis in the teaching of Rabbi Yisrael Lipkin Salanter (19th century), founder of the Musar movement in Eastern Europe. Enforcing laws regarding

3710-522: The old Turim so that it could easily be introduced into the yeshivah curriculum. This was the crucial step in altering the canonical status of the Shulhan Arukh." Today, the term " Shulchan Aruch " refers to the combined work of Karo and Isserles. This consolidation of the two works strengthened the underlying unity of the Sephardi and Ashkenazi communities. It is through this unification that

3780-474: The poor their share. According to Maimonides in the Mishneh Torah , the highest level of tzedakah is giving charity that will allow the poor to break out of the poverty cycle and become independent and productive members of society. Tzedakah may come in the form of giving an interest-free loan to a person in need; forming a partnership with a person in need; giving a grant to a person in need; finding

3850-416: The proper treatment of workers in the food industry has been central to the efforts of Conservative Judaism 's Hekhsher Tzedek commission and its 2008 approval of a responsum by Rabbi Jill Jacobs which required paying workers in accordance with Jewish law and treating workers with dignity and respect. The Jewish idea of righteousness (" tzedakah ") gives the owner of property no right to withhold from

3920-406: The same term [REDACTED] This disambiguation page lists articles associated with the title Musar . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Musar&oldid=992178521 " Category : Disambiguation pages Hidden categories: Short description

3990-435: The section of that code titled " Choshen Mishpat ". A wide array of topics on ethics are also discussed in medieval responsa literature. In the modern period, Jewish ethics sprouted many offshoots, partly due to developments in modern ethics and partly due to the formation of Jewish denominations . Trends in modern Jewish normative ethics include: Academic scholars of Judaism have also engaged in descriptive Jewish ethics,

4060-543: The study of Jewish moral practices and theory, which is situated more in the disciplines of history and the social sciences than in ethics proper (see Newman 1998). In 2003, the Society of Jewish Ethics was founded as the academic organization "dedicated to the promotion of scholarly work in the field of Jewish ethics." The Society promotes both normative research (the field of ethics proper) and descriptive (historical/social scientific) research. The writings attributed to

4130-606: The text. The opinion of the majority is followed by R. Isserles and even Maimonides, whom he respected very highly, is disregarded if he was in the minority. After the Rishonim, R. Isserles proceeds to examine writings of אחרונים, i.e. Mordechai , Ashri and Tur , and the latter is followed especially when the Tosafists agree with him. At this point, the Responsa of still later authorities are cited extensively in accordance with

4200-417: The three cardinal sins of murder, immorality, and idolatry. The spreading of evil reports, even when true, is branded as a calumny. Listening to slanderous gossip, or the causing of suspicion, or the provoking of unfavorable remarks about a neighbor is also forbidden. One commandment in the Torah is to use one's speech to correct, admonish, or reprove others (Leviticus 19:17). Some Jews have explained this as

4270-554: The time of a woman's period. After her period has ended, a woman is expected to fully immerse herself in a mikveh (the ritual immersion pool), entering a state of ritual purity. Sexual relations may then resume. Married couples need to find other ways of expressing their love for each other during the niddah period, and some say that the time of abstention enhances the relationship. Most non-Orthodox Jews have rejected these laws regarding abstinence during menstruation. Orthodox Jews view male homosexuality as explicitly prohibited by

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4340-476: The treatment of animals in the certification of food products has been part of the effort of Conservative Judaism 's Hekhsher Tzedek commission. Moses Isserles Moses Isserles ( Hebrew : משה בן ישראל איסרלישׂ ; Polish : Mojżesz ben Israel Isserles ; 22 February 1530 / 25 Adar I 5290 – 11 May 1572 / 18 Iyar 5332), also known by the acronym Rema , was an eminent Polish Ashkenazi rabbi , talmudist , and posek (expert in Jewish law). He

4410-465: The utmost fairness and equity. Classical sources teach that Jews must support the non-Jewish poor, bury the non-Jewish dead, comfort the non-Jewish mourner, and visit the non-Jewish sick. Exhortations to love the stranger "as yourself" (Ex. 22:20; Lev. 19:33) and "Remember the stranger, for you were strangers in the land of Egypt" (Deuteronomy 10:19), have an important role in many forms of Jewish ethics. According to Jewish tradition, animals have

4480-436: The well-established principle of הלכה כבתרא, paying due attention even to the opinions of contemporaries and to customs of Polish Jewry which the ב”י omitted. Thus, Isserles, in his responsa as well as in the ד”מ and his commentary on the Shulchan Aruch, served as a supplement and offered his community the code of Law adjusted to its authorities, customs, and needs. He spread the “cloth” over the table prepared by his contemporary,

4550-459: The work underlying the Shulkhan Aruch . Isserles had originally intended the Darkhei Moshe to serve as a basis for subsequent halakhic decisions. As such, in this work he evaluates the rulings of the Tur —which was widely accepted among the Ashkenazim and Sephardim —comparing these with rulings of other halakhic authorities . The Beth Yosef was published while Isserles was at work on

4620-443: The working animals must not be muzzled, so that they can eat of the harvest as they work. All animals must be kept in adequate conditions. Sports like bullfighting are forbidden. Animals may be eaten as long as they are killed using shechitah , a method where the animal has its throat cut using a specially sharpened knife. Jewish butchers are trained in this method which must meet the requirements of kashrut . Enforcing laws regarding

4690-682: The ב”י." Isserles, like Yosef Karo in the Shulchan Aruch , often quotes Kabbalistic sources and opinions in his various works, and writes of his great joy upon finding that his ruling concurred with what he later found written in the "words of the Zohar which were given at Sinai ...". Writing to a friend who had become a rabbi in Germany, Isserles expressed his preference for living in Poland over Germany: "You would be better off living with us in Poland on stale bread if need be, but safe". Isserles

4760-481: Was also learned in Kabbalah and studied history , astronomy , and philosophy . Many had criticized Maimonides' heavy use of philosophy, and these criticisms continued into Isserles' day. He, on the other hand, took a moderate approach despite being concerned with philosophy entering into education. He stated that philosophy should be learned only "sporadically", and that religious scripture should always be held in

4830-448: Was ready to repudiate it regardless of its acceptance by the people." Furthermore: "The Talmud is, of course, the great reservoir to which R. Isserles turns as the first step in attempting to solve a problem. The question at hand is immediately referred to an identical or similar case in the Talmud. The second step is the weighing of the opinions of the ראשונים, i.e. Alfasi (רי”ף), Tosafists , Nachmanides , etc. expanding and explaining

4900-502: Was the primary halakhic authority for European Jewry of his day. He died in Kraków and was buried next to his synagogue. On his tombstone is inscribed: "From Moses ( Maimonides ) to Moses (Isserles) there was none like Moses ". Until the Second World War , thousands of pilgrims visited his grave annually on Lag Ba'omer , his Yahrzeit (date of death). Not only was Isserles a renowned Talmudic and legal scholar , but he

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