Bah. Rabbi Joel Sirkes (1561–1640). Poland. Author of responsa and of Bayit Hadash commentary on the TUR.
Behag. The anonymous author of the Halakhot Gedolot, a summary of Talmudic law often attributed to Simeon Kayyara of Basra (ninth century CE).
Even ha-Ezer. The third major section of the TUR and the SHULHAN ARUKH, treating all aspects of marriage and divorce law.
Hagah. A comment or gloss to a main body of text. Especially referring to the glosses of REMA on the SHULHAN ARUKH.
Halakhah. Jewish law. Derived from the Hebrew word meaning “walk, go.” Halakhah is both the set of normative religious standards and the traditional process for determining those standards.
Kesef Mishneh. One of the principal commentaries to the RAMBAM’s Mishneh Torah. Written by Joseph Karo (1488–1575), the author of the SHULHAN ARUKH. The major aim of the Kesef Mishneh is to identify the Talmudic sources underlying the halakhic rulings of the Mishneh Torah.
Maggid Mishneh. One of the principal commentaries to the RAMBAM’s Mishneh Torah. Written by Vidal Yom Tov of Tolosa in the fourteenth century. He attempts to resolve difficult passages and often defends the Mishneh Torah against the criticism of Rabbi Abraham ben David of Posquieres (Rabad).
Midrash. A rabbinic method of analysis or commentary typically employed in relation to the Bible. The linguistic root of the term means “search, investigate.” Midrash is a process of deriving or uncovering layers of meaning, legal implications, “historical” details, etc., over and beyond the strictly literal sense of the text. Midrashic works usually take the form of either a sustained homiletical presentation on a certain theme or a line-by-line exegesis of a biblical text.
Midrash Rabbah. The general name given to a set of midrashic works on the Pentateuch and five books of the Writings (Song of Songs, Ruth, Lamentations, Ecclesiastes, Esther). These collections achieved their final literary form between the fifth and twelfth centuries C.E. Each book (e.g., Genesis Rabbah, Ruth Rabbah) is an independent composition, and the style and purposes of each can vary considerably.
Rabbenu Tam. Rabbi Jacob ben Meir (1096–1171). France. A grandson of RASHI. R. Tam was the most authoritative rabbinical figure of his time throughout France, Germany, and other parts of the Jewish world. Besides his status as a decisor of HALAKHAH, he was the principal force behind the creation of the system of Talmudic analysis known as TOSAFOT.
Rambam. Rabbi Moses ben Maimon, known also as Maimonides (1135–1204). Spain and Egypt. Rambam is probably the most wellknown Jew of the Middle Ages. His influence on the history of Judaism as halakhist and philosopher has been profound. His main works include the Commentary to the Mishnah, the Guide to the Perplexed, his major philosophical statement, and most importantly the Mishneh Torah, probably the most comprehensive account of Jewish law ever produced.
Rashba. Rabbi Solomon ben Abraham (1235–1310). Spain. He is best known for his tremendous production of responsa, numbering well over 10,000. In these he addressed questions, sent to him from all over the Jewish world, on all types of legal issues. He also dealt with problems of exegesis and philosophy. In addition, Rashba commented extensively on the Talmud.
Rashbam. Rabbi Samuel ben Meir (1080–1174). France. A grandson of RASHI and the older brother of RABBENU TAM. Prominent both as a Talmudist and as a biblical commentator in the tradition of his grandfather. With Bible his approach was to stress the literal, straightforward meaning of the text.
Rashi. Rabbi Solomon ben Isaac (1040–1105). France. The premier commentator on Bible and Talmud. His work is renowned for its brevity and clarity. Rashi’s commentary on the Talmud helped make it accessible to the masses of Jews and became virtually synonymous with Talmud study.
Rema. Rabbi Moses ben Israel Isseries (1525–1572). Poland. One of the leading halakhic authorities for Ashkenazic Jewry (Germany, Eastern Europe, Russia). He added supplementary notes to the SHULHAN ARUKH, a code of law which most often reflected Sefardic practice (Spain, Western Europe, North Africa). By bringing in Ashkenazic traditions and customs he made it possible for the SHULHAN ARUKH to become a universally accepted authority.
Rif. Rabbi Issac ben Jacob Alfasi (1013–1103). North Africa. Author of the Sefer Halakhot, the most important code of Jewish law prior to the RAMBAM’s Mishneh Torah. The Rif’s work was an attempt to summarize and give the final rulings of Talmudic discussions. In doing so he tried to preserve the language and structure of the Talmud as much as possible.
Rivash. Rabbi Isaac ben Sheshet (1326–1408). Spain and North Africa. Author of a large numbers of responsa. His writings were consulted extensively by Joseph Karo in the formation of the SHULHAN ARUKH.
Rosh. Rabbi Asher ben Yehiel (1250–1327). France, Germany, and Spain. Outstanding halakhic authority and Talmudic scholar. His legal decisions were one of the three principal sources upon which the rulings of the SHULHAN ARUKH were based. His schools also produced extensive TOSAFOT. One of the few rabbis to exercise direct influence in his own lifetime over Ashkenazic and Sefardic Jewry.
Shoftim. The Hebrew name for the biblical book of Judges.
Shulhan Arukh. Hebrew for “Prepared Table.” Composed by Joseph Karo with additions by REMA and first published in 1565. This work became the major authority for halakhic practice throughout the Jewish world. It is divided into the same four major divisions as the TUR of Jacob ben Asher. It contains concise rulings in all areas of Jewish tradition still directly relevant after the destruction of the Second Temple.
Sifre. Early collections of MIDRASH on the biblical books of Numbers and Deuteronomy. Probably edited toward the end of the fourth century C.E. in the Land of Israel. Contains both legal and homiletical material.
Targum Yonatan. An Aramaic translation of the second section of the Hebrew Bible, which is termed Prophets. This translation originated in the land of Israel and was probably redacted by the seventh century C.E. Its purpose was to make these biblical books accessible to Jews who were no longer fluent in Hebrew. More than a literal translation, it contains a great deal of midrashic and legendary material.
Tashbaz. The three-part collected responsa of Rabbi Simeon ben Zemah Duran (1361–1444). North Africa. His writings touch on a very wide range of topics. Besides rulings on HALAKHAH, the author wrote on issues pertaining to history, philosophy, mathematics, astronomy, and the like.
Tosafot. A method of Talmudic analysis which developed in the rabbinical academies of France and Germany from the twelfth to the fourteenth century. These schools produced an extensive literature of Talmudic commentary, and this method of study spread throughout most parts of the Jewish world. The standard editions of the Talmud have RASHI’s commentary on one side of the page and a set of Tosafot on the other side.
Tur. Also known as the Arba’ah Turim, “The Four Rows.” Major halakhic compendium written by Jacob ben Asher (1270–1340) in Spain. The TUR became particularly significant for its organizational structure, which was adopted by almost every subsequent code of Jewish law, most importantly the SHULHAN ARUKH. It is divided into four main sections: Orah Hayyim (everyday ritual, prayer, Sabbath and holidays); YOREH DE’AH (dietary rules, sexual regulations, laws of conversion, mourning, and various other topics); EVEN HA-EZER (laws of marriage and divorce); and Hoshen Mishpat (civil and judicial procedure).
Yoreh De’ah. The second major section of the TUR and the SHULHAN ARUKH. It includes a wide variety of subjects, such as dietary rules, restrictions relating to idolatry, sexual regulations, laws of vows and oaths, honoring parents, charity, conversion, and mourning practices.