.

of oyaiuscKipcs ,And ponced tuonks r 7A / - 1 ^ p.o.k. 604a xia^em, ^ V • win. ^

894317 : 02-280-735 :

Contents

Chapter One In the Mists of Safed

Chapter Two Before the Arrival of Rabbi Karo

Chapter Three The Bells of Toledo

Chapter Four The Time in Portugal

Chapter Five

The Exiles from Spain in Constantinople

Chapter Six

The Idea of Legal Ruling

Chapter Seven Searching through the Genizot Chapter Eight Leaving After an Argument

Chapter Nine The Meeting with Shlomo Molcho

Chapter Ten In the City of Salonika

Chapter Eleven The Voice of the Maggid

Chapter Twelve On the Way to Eretz Israel

Chapter Thirteen The Air of the Hills of Galilee 163

Chapter Fourteen

The Ordination Controversy 179

Chapter Fifteen

The Writing of the Book Beit Yosef 196

Chapter Sixteen

Among the Kabbalists 206

Chapter Seventeen

With Don Yosef Nasi 217

Chapter Eighteen

The Rabbi of Safed 230

Chapter Nineteen

The Writing of the Shulhan Arukh 239

Chapter Twenty

The Migration of the Marranos to Safed 252

Chapter Twenty-One

Rabbi Yosef Karo and Rabbi Moshe Isserles 259

Chapter Twenty-Two

The Kessef Mishneh 272

Chapter Twenty-Three Legal Discussions 283

Chapter Twenty-Four The Ascent to Heaven 294

Chapter One

In the Mists of Safed

The fog that arose from the hills and enveloped the houses of Safed was interlaced with silver threads carpeting the streets of the city. The fog slowly rose over the houses in a whitish mist. Dawn intruded on this pastoral scene, a dawn composed of mysterious sparklings. It spread over the olive trees around the city. The leaves of the trees were anointed with dew. Slumber had cast a spell over the streets and alleys of the city. The surrounding hills cast a look of glad tidings upon the city. They rose up, one after the other, plying their silent secrets.

A few people arose with the dawn and made their way to the synagogues, to study and meditate in seclusion.

Out of the fog, the voice of the crier could be heard, awakening the city dwellers:

"Arise in honor of the L rd, may He be blessed! The Divine Presence is in exile, our holy Temple is in ashes, and Israel is in great distress. The dawn has arisen, the time for prayer has arrived!

Within a short time the alleys were filled with people hurrying to the synagogues, talit and tefilin under their arms.

The oil lamps were lit in the synagogues. The lights sprang up within the lamps, while the city was still held in the grip of the dark threads of the night, which were woven together with the bright blue of the dawn.

The city was filled with the sound of mishnayot, the Zohar, Psalms, the Prophets, prayers, entreaties.

When the fog dispersed and the light of day spread, the worshipers, wrapped in their talitot, stood in the synagogues and spoke with their Maker, in crying, in shouts, or in a whispered melody.

The sounds of prayer rose from the synagogues and shook the houses of the city and its narrow streets.

2

As the sounds spread out over the hills and fields, they brought with them an atmosphere of mercy and forgiveness. When the prayers ended, the worshipers sat around their tables and engaged in study. Some of them learned from the books of Maimonides, others from the aggadah in Ein Yaakov, and others still mishnayot, law, the holy Zohar, or the Bible, all this before going off to their trades.

After they finished their prayer and study, they felt purified, ready to face their daily labors. Groups of people remained in the synagogue the entire day, occupying themselves in the study of the Zohar, after which they would go to prostrate themselves on the tombs of the holy scholars.

During the winter, when the roads would be blocked by torrents of flowing water, the men of Safed felt themselves cut off from the world, as if they were living on a distant island, far away from civilization, alone with themselves, awaiting the Redemption and the Messiah. Some of them felt that the Messiah must come from Galilee.

On Thursdays they would gather after the morning Shaharit prayer in the great synagogue, pray for the exiled Divine Presence, for the people of Israel, and for the destroyed Temple. The sounds of a great wailing issued forth from the synagogue, and shattered men"s hearts.

When the seventeenth of Tammuz neared, the righteous would assemble in the synagogues, sit on the floor, and bewail the destruction of the Temple for half the day. When they completed the prayers for Divine mercy, the recitation of the Thirteen Attributes, and Kaddish, they would gather together in groups to recite Psalms.

They would pray for mercy for those at sea, and for the Jews coming to Eretz Israel by sea or by land, lest evil befall them on the way. They prayed for the well-being of the charitable who sent money to the poor of Eretz Israel. Afterwards they would pray for all of Israel throughout the world. Some would continue to recite selihot and entreaties until sunset.

On the eve of each Rosh Hodesh, the beginning of the new month, they would conduct prayers as if it were Yom HaKippurim HaKatan, a "little Yom Kippur."

3

Safed was enveloped in an atmosphere of mystery. Its domed houses descended the terraces of the hills, straddling the ridges which were deep in slumber, while the peace and tranquility of Galilee was visible on the faces of their inhabitants.

Although they were occupied in the study of the Torah and Kabbalah, they did not ignore their livelihoods. Some traveled throughout the villages as peddlers. Others were money changers, buying and selling gold and silver.

Safed contained markets for produce, spices, cheeses, oil, grains, and fruits. There were also marketplaces for clothes and fabrics. The stores remained open until the night.

The Jews sat in the stores in the marketplaces and were engaged in buying and selling. Between one purchaser and another, they would study a holy book or recite a chapter of Psalms.

In the schoolrooms the children were bent over their books, learning Torah from the teachers who received their wages from the community.

Fires glowed in the little houses towards evening. Smoke arose from the chimneys from the baking of bread and flat pittot. The women prepared supper, while the men, even the scholars among them, would bring water from the spring in a jug on their shoulders.

Secluded from the outside world, turning inwards, all of Safed was as a single family.

People waited to hear the ringing of the bells of Redemption. They saw in their mind"s eye how the Messiah would descend from the hills of Galilee, riding on a donkey and proclaiming the End of Days. Sometimes they went up to the tops of the hills to await him, or descended into the caves and tombs of the righteous to pray for the coming of the Redemption and for the speedy arrival of the End of Days.

***

The reports which reached Safed of the Expulsion from Spain aroused both horror — and the thought that the Messianic time was approaching.

4

A few scholars from among the Jews expelled from Spain came to Safed and told of the horrors of the Expulsion. Communities journeyed to the shores of Turkey, whose rulers opened the gates of the kingdom before them. Other groups of exiles reached the shores of North Africa, Amsterdam, Portugal, or Naples. Only those who accepted the Christian faith could remain in Spain. Great sorrow was aroused by the reports of the weak of will who remained in Spain and outwardly accepted the Christian faith. Some of them continued to observe Judaism in secret, while others abandoned their faith and totally accepted the faith of the Christians, out of fear of the Inquisition.

The reports were abroad in the streets and lanes of Safed, causing sorrow and pain. The few emissaries who escaped from Spain and reached Safed told of the tortures of the Inquisition, which investigated the Marranos. When it caught them observing the commandments of Judaism, they were cast into the torture chambers until they confessed that they had secretly remained Jews. Some of these Jews proclaimed Shema Yisrael ("Hear, O Israel") as they ascended the pyre.

Those expelled left behind homes, businesses, property, and synagogues and yeshivot. Many of them were forced to wander from country to country to seek relief.

The Jews in Safed sought to understand the meaning of this mass expulsion of Jews. Did it signal good tidings, or the opposite? Was this a punishment for the Jews of Spain, who had absorbed the language and culture of the country? Was this a test of their faith?

The Jews gathered in the synagogues to pray for the Children of Israel among the non-Jews. The horrifying reports of the tribulations of the expelled Jews and of the Marranos continued to reach Safed and shock all who heard them.

People went perplexed from study hall to study hall. They waited for the reports which slowly arrived, with emissaries and in letters. When a report arrived, it was discussed and examined, in order to understand its meaning. Many of the Spanish scholars who had arrived in Turkey wanted to know whether it was possible to come to Safed and spend their remaining days in the Holy Land. They wanted to purify themselves from

5

the uncleanness they had acquired in Spain, under the threat of the destruction of entire Jewish communities by the Christian Church.

The light of the Galilee hills poured over the houses of Safed. Pleasant smells filled the spice market. The storekeepers stood next to their wares and talked among themselves. One spice merchant said that in the cities of Spain the Marranos hid in their cellars and conducted the Passover Seder in secret.

Those seized by the Inquisition in the act of observing Judaism were doomed to be burned at the stake. Some preferred to jump into the sea and drown, another merchant added.

The exiles from Spain wandered over the seas to the shores of different countries. But many Jews remained in Spain and accepted Christianity. They did not have the strength to resist and lose all their property. Instead, they lost their Judaism. They just gave up, someone else said.

Many of the Marranos repented and found their way back to Judaism, someone who had come from Europe reported.

The days passed in Safed, each different from the one before. People trembled as they prayed, in their anxiety about the

coming days. The people of the Safed community shivered as one person told another the evil tidings of the thousands of exiles from Spain who wandered from shore to shore in search of refuge.

The Turkish Sultan opened the gates of his land to the exiles, and many of the exiles would be eternally grateful.

The Mamluks, who ruled in Eretz Israel, did not permit the exiled Jews entry to the Holy Land. A few managed to slip into the land, and in return the authorities imposed new burdens on their Jewish subjects.

The Jews of Safed would go to Miron, to pray at the tomb of Shimon bar Yohai. They prayed that their brethren, the exiles from Spain, neither drown at sea nor be lost in the desert. They feared attacks by the peasants and the Druze from the Galilee villages. Every so often, when the villagers saw that the government authority had weakened, they would attack Safed, robbing and pillaging. There was no protection for Jewish property.

6

"Many of the exiles from Spain will come to Safed," said Rabbi Peretz Colombo, the head of the community, who himself had come from Spain.

"They will want to study Kabbalah, the secret teachings, in order to find solace for their tired souls," one of the students in his yeshivah added.

At times when Rabbi Peretz walked from his house to the study hall he would go to his store, to see how his business, which was run by his wife, was doing. He looked, said something about the prices and the merchandise, and went to his yeshivah to deliver his lesson to his students.

On the way he met the sage Rabbi Yosef Saragossi, a pious and pure person, one of the exiles from Sicily, who would make peace between a man and his wife and between a man and his fellow.

"Peace to my master," Rabbi Yosef Saragossi greeted him. "Peace for the honor of your Torah," Rabbi Peretz replied

to him. Rabbi Yosef"s face fell. "My Torah is with me, but not my honor," he responded.

"Where Torah is, honor is," Rabbi Peretz answered. "That depends. Not for every person, and not in every

place.5

After they finished greeting each other, they told each other of the new Torah teachings they had heard and the latest events in the study hall.

They also discussed the Exile from Spain and the Marranos who had returned to Judaism and wanted to come to Safed to study the secret teachings. Many of them had sent letters to the heads of the Safed community, asking for details about the Kabbahsts of Safed and the tomb of Shimon bar Yohai.

It was said that Elijah the Prophet had been revealed to Rabbi Yosef Saragossi next to the tomb of the Tanna Rabbi Judah bar Ilai, near Ein Zeitim.

Rabbi Peretz asked him, "Since you have merited seeing Elijah the Prophet, can you tell us something about the affairs of the world?"

7

"A person merits seeing Elijah the Prophet only once in his lifetime. I don"t know why I merited this. It seems that the Heavens had mercy on me, and brought me to the place where Elijah appeared to me. Since this was so, I requested to be buried next to the tomb of Rabbi Judah bar Ilai, where Elijah appeared to me."

"And about the affairs of the world and the decrees against our brethren in Spain?"

"Yes, difficult decrees of expulsion and conversion, the reason for which I do not yet know. Apparently the Jews became assimilated into the non-Jewish culture of the Spanish people, which they loved and whose language they adopted. It is our role, here in Safed, to atone for the sins with prayer and the study of the hidden Torah. Many of the exiles from Spain will come to us to aid in the atonement for the sins of the recent generations. Yes, these are difficult times. Everything has become dim. I foresee years of the study of the Zohar and Kabbalah in Safed, years in which there will be a great flourishing of the hidden Torah. The Marranos will stream to the holy Galilee."

The two scholars stood, enveloped in silence. They might have been reviewing words of Torah, or they might have been contemplating some hidden teachings. The surrounding Galilee hills cast their glow on the city.

"How do people merit miracles?" Rabbi Peretz asked out of his silence, for it was said that Rabbi Yosef Saragossi had had miracles performed for him, and that he was a concealed Tzadik, a righteous person.

"Even the person who is worthy of having miracles performed for him does not know himself why he has merited this. Heaven has granted him this merit. Sometimes, this may be because of his deeds in this world."

"Is there any basis to the reports of revealed mysteries attributed to you?"

" I spend all my time on Torah and Divine service, day and night. I do not always have mastery over the things that happen around me. At midnight the world changes, and a new day is created. Before the new day arrives, new tidings come.

8

A person must study them at the midnight hour. In this manner the two sages talked among themselves. At

times they reached a conclusion, while at other times, matters were left hanging in the air.

Rabbi Yosef Saragossi saw that his friend Rabbi Peretz possessed the qualities of leadership and greatness in Torah. It is possible that he received these on account of the merits of his forefathers. They had headed the community in Italy, and had provided responses to questions on Jewish law.

After a period of silence and thought, their conversation was renewed, but progressed slowly.

"Does the holy community of Sidon still want to you to be with them?" Rabbi Peretz asked.

"Yes, the Turkish governor and the community asked me to be with them, and offered thirty ducats a year to maintain myself and my family. But I preferred Galilee to Sidon. All this happened to me on my way here, when I passed Sidon on my way from Beirut."

As they were talking, a flock of chickens went past, pecking in the dirt. Some screeched loudly, while the small chickens imitated their elders. Rabbi Yosef looked at them, seeing in them hidden matters, deeds, and spirits, while others did not see these things.

Rabbi Peretz Colombo told Rabbi Yosef Saragossi about his yeshivah, and asked him to lead a class there. Rabbi Yosef hesitated, for he was occupied with his regular classes.

The clouds over them drew nearer. The day was still ahead of them, a day of study and learning.

Rabbi Peretz wished to send his greetings to the members of Rabbi Yosef's household, but this was forgotten when some people passed by and greeted them. Some of the newcomers stopped to ask questions of Jewish law.

* * *

From time to time harsh decrees would descend upon the Jewish community, which was enfolded within itself, connected with the outside world only by letters and emissaries.

9

When the governor issued a new decree, the members of the community sank in their despair, wondering from where their salvation would come. Since the community numbered among its ranks scholars, some of whom were Kabbahsts who studied the hidden teachings, the community turned to them for counsel. Decrees such as these descended on the community quite frequently.

An emissary from the governor came to the marketplace of Safed and searched for the head of the Jewish community. He brought a strange message: within a short time, the Jewish community had to supply the governor with twenty snow-white roosters. So desired the governor.

Emissaries went forth to search for white roosters in the courtyards of Safed, but they could not find a single one. The threat of the governor hung over them: if they did not bring him white roosters, they would come to a bitter end. The emissaries came to Rabbi Yosef Saragossi, who sat in the study hall. This day was a fast day for Rabbi Yosef, and no unnecessary words crossed his lips.

The emissaries stood before him and said: "May our master save us! The governor has ordered us to bring him twenty white roosters, and we have not found such roosters in all the marketplaces and courtyards of Safed. The governor will punish us severely. Our lives hang in the balance."

Rabbi Yosef raised his eyes from the book he was studying and listened to their words as if they came from another world, for he had been absorbed in the study of the hidden teachings. It took seyeral moments until he understood what the emissaries said to him.

Rabbi Yosef motioned to them to leave him by himself. The emissaries went outside and waited at the entrance to the

study hall. Time passed, but Rabbi Yosef remained in the study hall, and did not come out to them. The nervous emissaries did not know what to do.

At the same time, people came running from the marketplace. They told the heads of the community, who were waiting outside the study hall: "Something strange has happened. Many roosters which were black or red have suddenly turned white,

10

and now we can bring the governor what he requested." The people understood that Rabbi Yosef Saragossi had acted

in his own way to turn the red roosters into white ones. They did not dare return to the study hall. Instead, they went to the marketplace, where they found flocks of white roosters. They purchased some of them and sent them to the governor. Ever since then, Rabbi Yosef has been called "Rabbi Yosef the White" by the people of Safed, because he turned the roosters white.

The sages of Safed would gather every day in the study hall and discuss the questions of Jewish law that came before them. These questions concerned not only the residents of Safed, but also the inhabitants of the surrounding villages.

The people would stand before the study hall and ask their questions. The sages would discuss the matter and issue their ruling.

In the year 1504 the question arose: which year was the shemitah year (the seventh, Sabbatical, year, in which the land has to lie fallow, and all debts are cancelled)? According to Maimonides, the shemitah year fell in that year; however, there were also three other, different, methods for determining the shemitah year.

The Jewish farmers who lived in the villages near Safed tended vines and orchards. The ones who had fields sown with grain wanted to know whether they had to stop their work for two years, or for only one year?

The sages of Safed gathered in their meeting place in the study hall. The farmers stood outside and waited for the ruling.

Some of the farmers came to the sages of the Court and said, " I f we have to stop working the land for two years, we and our children will die of starvation."

The sages calmed them, saying, "We will determine the shemitah year according to the law."

At the same time the sages of Jerusalem also gathered and discussed the determination of the shemitah year.

One of the sages of Jerusalem disagreed with the determination of the shemitah year according to Maimonides. He brought sources and proofs for changing this method, and

11

made a calculation different from that of Maimonides. The sages of Jerusalem discussed his argument, and decided to send an emissary to the sages of Safed, to ask their opinion. They also wanted to know what had been the custom throughout the years in Galilee.

This mission was entrusted to the sage Shmuel Mas"ud. Messengers were sent from Safed to hear the opinion of

the sages of Damascus and other communities in Syria, and to know what their custom had been throughout the years.

Shmuel Mas"ud came to the sages of Safed and said, " I have been sent by the sages of Jerusalem to ask your opinion regarding the determination of the shemitah year, because of the disagreement between the different methods of determining it ."

The sages of Safed replied to the emissary of the sages of Jerusalem that they had been hurt by the attitude of the sages of Jerusalem, who had discussed this matter for some time, but had not seen fit to consult the sages of Safed until they realized that they could not reach a decision.

" I f there is no wisdom in Safed, there are at least elders here."

The sages of Safed supported the method of Maimonides for the determination of the shemitah year. They sent a letter to the sages of Jerusalem regarding the disagreement that had arisen. "We have heard from the tellers of the truth that you are divided into groups regarding the knowledge of the shemitah year. Our hands shall be slack, and our heart shall melt if there be dissension in the city.,

The letter was signed by ten Sefardi sages, four sages of the Mustarab community, and one sage from North Africa.

Emissaries and letters went back and forth between Jerusalem and Safed. The sages of Safed wrote in one letter: "We in the hills of Galilee also do not cut reeds in the meadow (that this, are not illiterate).

They also wrote, "In every matter, whether small or big, regarding things which are permitted or forbidden and regarding monetary matters, we gather together to deliver our judgement, as the hand of the Lord rests upon us."

12

The letter implied that the sages of Safed were angry at the sages of Jerusalem for having discussed the issue of the shemitah year among themselves, and had not immediately asked the sages of Safed for their opinion, but rather had waited until after a disagreement had arisen in Jerusalem. Accordingly, a special emissary was sent from Jerusalem, to placate them and hear their opinion.

The sages of Safed said that they were as capable of determining the law as were the sages of Jerusalem, and that their opinion had to be heard.

Since the sages of Safed had delivered their ruling, the farmers in the hills of Galilee, some of whom had been among the exiles from Spain, knew when the shemitah year fell, and when they could work their fields.

Before this, a report had gone forth regarding a disagreement between the sages of Safed and those of Jerusalem. Now that a ruling had been issued, they knew that this was not a disagreement, but merely a discussion of the legal issues involved. The opinion of the sages of Safed was the same as the opinion of the majority in Jerusalem.

Things were clear now. Some of the Jewish farmers had come to Eretz Israel after experiencing the Expulsion from Spain and other sufferings. They sought peace in working the holy soil of Eretz Israel. Now that they knew that the shemitah year had been determined according to the law, they let the land rest and sat in the study halls to study Torah.

13

14

Chapter Two

Before the Arrival of Rabbi Karo

The sages of Damascus and Turkey, as well as the sages of Spain, came to Safed. The residents of the villages in Galilee who worked the land sent their sons to learn in the yeshivot of Safed. The population consisted of Sefardim (Spanish Jews) and Mustarabs. The latter were those born in the land, native to Galilee, who had grown up among the Arabs and knew their language and customs. The Sefardim, on the other hand, had come to Safed as individuals. One Jew came from a family, or from an entire city, after the Exile. They had come to Turkey before arriving in Eretz Israel.

A question arose regarding the exemption from the city tax for Torah scholars and yeshivah students. In addition to studying Torah, some also dealt in commerce. The sages disagreed on this question. Some said that every Torah scholar should be exempted from the tax, even if he also engaged in business, while others said only those who devoted all their time and energy to Torah should be exempt.

Rabbi Yosef Alexandroni had come to Safed and established a yeshivah of the Mustarabs. Although his pupils sat and studied Torah, they had not been granted the tax exemption given to Torah scholars.

The yeshivot in Safed and Jerusalem received aid from Rabbi Yitzhak Sholal, the Nagid of Egyptian Jewry. He assumed the burden of supporting the Yishuv (the Jewish community in Eretz Israel), especially those who studied Torah.

Rabbi Yosef Alexandroni clashed with the judge Rabbi Moshe Dayan, who headed a yeshivah and the rabbinical court in Safed after the death of Rabbi Yosef Saragossi.

Rabbi Yosef Alexandroni requested that the students in his yeshivah be exempted from the tax, like the others learning Torah. His request was denied, while the students in Rabbi

5

Moshe Dayan"s yeshivah were freed from paying taxes. There was tension between the Torah scholars in Safed and the yeshivah students.

Rabbi Yosef Alexandroni sent a letter to the Nagid, in which he cried out against Rabbi Moshe Dayan"s discrimination against him and against his yeshivah.

But his words were of no avail. Rabbi Moshe Dayan assumed the leadership of the Safed community, and did not agree to change his opinion. Some said that he had assumed this position dishonestly, with the help of government officials.

Rabbi Moshe Dayan was a controversial figure. Scholars in the city complained against him, but he held the keys to the community"s affairs. He was one of the richest people in the Safed community. He owned vineyards, fields, and oil presses in the vicinity of Safed. At times he would go to the villages to deal in honey and other items. On his return he would bring with him various foodstuffs to sell.

Rabbi Yosef Alexandroni, however, occupied himself only with Torah, and did not engage in any business.

People would come to Rabbi Yosef Alexandroni to complain about Rabbi Moshe Dayan"s behavior towards them, but he could not help them, for Rabbi Moshe Dayan had ties with the authorities. Rabbi Moshe Dayan attempted to supplant Rabbi Yosef Alexandroni, who was known as a great Torah scholar and who had a large yeshivah, full of students.

Rabbi Moshe Dayan did not exempt Rabbi Yosef Alexandroni and his students from the tax, as was the practice regarding scholars, but no one dared oppose him, for fear of arousing the ire of the authorities, Rabbi Moshe Dayan1's protectors.

His customs and practices were oppressive to the Torah scholars in Safed, and some of them left the city due to his rule.

Rabbi Yishmael, a renowned judge from Damascus, came to Safed to live in the city and spread his teachings. Rabbi Yishmael expounded in public, and his teachings were accepted.

When he saw this, Rabbi Moshe Dayan instituted a regulation that no one could expound in public in the study halls of Safed without having asked permission from him.

6

This grieved the sage Rabbi Yishmael, and he left Safed and returned to Damascus, where he was honored by all the city"s scholars.

Rabbi Yishmael had collected money in Damascus on behalf of Rabbi Moshe Dayan"s yeshivah, but when he came to Safed, the latter attacked him and would not let him teach in public, as was the custom at the time.

The Mamluk authorities supported Rabbi Moshe Dayan. Some said that he split with the authorities the taxes that he collected from the members of the community for use by the community.

Rabbi Yosef Alexandroni was distressed by this, but he was powerless against Rabbi Moshe Dayan. The sages in Safed who refused to accept Rabbi Moshe Dayan" s authority were shamed by his actions against them. They turned to the Nagid in Egypt, Rabbi Yitzhak Sholal, but he was afraid to intervene.

Rabbi Yosef Alexandroni wrote to his friends abroad, "Woe to the generation with such a leader. He is as fit to judge it as a rebellious elder. He is capable of doing all, whether rightly or not.

Rabbi Yosef Alexandroni"s appeal went unanswered. The Mamluk authorities were pleased with Rabbi Moshe Dayan. He was "the man whom the king wants to honor." He ruled the community, and others were forced to flee from him.

***

Rabbi Moshe Dayan gathered around him people from the villages and established them in his yeshivah. Some of them were not fit to deal with holy matters. But since he was powerful, he did as he wished.

A yeshivah student from the village of Alma, known as Hillel Alamani, lived in Ein Zeitim. He studied ritual slaughtering, but his slaughtering was prohibited by Rabbi Yosef Saragossi. The people of Biria and Safed complained that all the animals he slaughtered were unfit. But after Rabbi Yosef Saragossi"s death, Rabbi Moshe Dayan restored him to his position as slaughterer, something he would not have been able to do

17

during Rabbi Yosef Saragossi"s lifetime. Rabbi Moshe Dayan publicly quarreled with the scholars of

Safed, but no one was capable of besting him. A widow died and left her property for the benefit of

the community. Rabbi Moshe Dayan was entrusted with the money, and no one ever saw it again.

This year was a year of drought, and the poor of the city suffered terribly from hunger.

Rabbi Yosef Alexandroni said to Rabbi Moshe Dayan, "Now is the time to spend the money entrusted to you by the widow on behalf of the poor of the city."

Rabbi Moshe Dayan replied, " I spent this on other poor people."

Since matters worsened, Rabbi Yosef came to him once again and requested the widow"s money for them, but Rabbi Moshe evaded his responsibilities with various excuses: "The community gave to me, and the community took from me."

He asked the heads of the community in Safed to tell him if they knew who took the widow"s money from Rabbi Moshe Dayan. Everyone answered him that they knew nothing of the matter. Rabbi Yosef wanted to turn to the authorities and complain about Rabbi Moshe"s behavior, for he had stolen the money of the poor. He was afraid to do so, lest the authorities take advantage of his complaint to collect this money from the community, and not from Rabbi Moshe Dayan, who was close to them, and of what good would this be? Therefore Rabbi Yosef kept silent.

Rabbi Moshe was occupied with the community"s affairs, but he did not ask anyone else for their advice or opinion.

Rabbi Yosef grieved over the deeds of this judge, as did others, but the Safed community did not awake to take part in the struggle against him, because of the few members of the community who enjoyed his favors.

***

Safed

9

The shadows cast by Rabbi Moshe Dayan were more numerous than the light he spread.

The sage Rabbi Yishmael did not return to Safed after he had left the city because of the suffering Rabbi Moshe caused him. Other sages who came to Safed also did not remain in the city for a long time, because they did not find an audience for their teachings. This was due to Rabbi Moshe',s demand that anyone wishing to teach in public had to receive his approval.

Public matters in Safed were conducted according to the opinion of Rabbi Moshe, who did not consult with others. Rabbi Yosef Alexandroni gathered the important members of the community in the study hall and presented his charges.

"Why do you not treat my yeshivah and my pupils as you treat the scholars who do not work, and exempt them from the taxes?"

They answered him, "We cannot influence Rabbi Moshe Dayan. He is the one who decides. The authorities have given him permission to free people from the taxes."

The members of the community feared to quarrel with Rabbi Moshe Dayan, because of his connections with the Mamluk authorities.

Rabbi Moshe, on his part, claimed that he was carrying out the wishes of the Nagid, Rabbi Yitzhak Sholal, who had sent money for the support of the yeshivot and general settlement in Safed. No on dared to turn to the Nagid, especially since the journey to Egypt was so difficult.

The Jews of Safed, who suffered from the rule of the Mamluks, awaited coming under the rule of the Ottoman Empire, which was merciful and in whose army Jews themselves served.

The exiles from Spain who came to Safed after passing through Turkey related that they had been well received by the Turkish authorities.

The Jews of Safed prayed for the arrival of the Sultan and his armies and for their victory in battle.

The Jews of Egypt also prayed for an improvement in their condition, because the Mamluks had increased their burden as well.

20

During the time of the battles between the Mamluk and Ottoman armies, the Jews were accused by the Samaritans of awaiting the arrival of the Sultan, and even of aiding him as spies. The Samaritan informers told the Mamluks: "The Jews are rebelling against you! They are praying for the arrival of the Sultan and his army!"

The Jews of Cairo hid in their homes from fear of the Mamluks, for they had told the Jews that after they would defeat the Sultan5 ,s army they would come to the Jews" homes to plunder them.

False rumors spread through Safed and Galilee, that the Sultan"s forces had been defeated by the Mamluks.

After hearing this, the Arabs of Galilee, who favored the Mamluks, came forth from their houses, gathered around the Jewish quarter, beat and murdered the Jews, and pillaged their property.

The Mamluk authorities stood by and took no action. Rumors arrived from Egypt that there as well the Jews could expect to be attacked, because they had rejoiced at the victories of the Sultan"s army.

The attacks by the Arabs on the Jews of Safed left the community impoverished. Houses were robbed, synagogues were plundered. Neither the elderly nor infants were spared. Every household suffered.

The Jews of Safed were taken by surprise, because many of the looters were their neighbors and friends.

They feared additional attacks. A few families who had relatives in Damascus and in Sidon went to these cities, because they had been left without anything.

The impoverished community in Safed faced total destruction.

The heads of the community sent a letter to the community in Egypt, warning that "Our property has been stolen. We face destruction. The mobs have attacked us in broad daylight. Save the little that has remained, otherwise no Jewish settlement will remain in Galilee.,

The Jews in Egypt offered their aid to their brethren, and sent them food and clothing.

21

The ruins were rebuilt with the aid of the Egyptian Jews, and the community was saved from total annihilation, but many left the city because of the impending danger. As was their custom, the Jews of Safed continued to pray and study on behalf of their brethren in the Diaspora and their families in Galilee. They awaited the coming of the Redemption, anxiously following the progress of the war between the Mamluks and the Turks, lest their neighbors fall upon them once again. Some of them secretly prayed for the arrival of the Sultan and his troops.

A rumor reached their ears: "In the army of the Sultan there is a Rabbi Moshe Hamon, the physician of the Sultan, a Jew with a merciful heart, who is knowledgeable in Torah. He extends his protection over the Jews wherever they are. 5

The days were ones of change. The battles continued, but it seemed that the end of the Mamluk rule was near, and that the Ottoman Empire would come to rule the Galilee city.

***

The war between the Mamluks and the Turks caused the Jews in Safed to expect the imminent arrival of the Messiah. The sages of Safed sought to determine, by interpreting signs in dreams, whether the Sultan would succeed in conquering the Mamluk forces, for they hoped for an improvement in their situation. Some said that the change of government would hasten the time of the Messiah, for Turkey was favorably inclined towards the Jews and opened its gates to the exiles from Spain.

The Jews of Safed pinned many hopes on the victories of the Turks.

The days in Safed moved between the throes of one sinking empire and the rise of the new power conquering the East.

The study halls of Safed buzzecj with news and rumors. "Turkey has won, and is coming to Safed."

"The Messiah will come from Galilee," someone else said. One sage who sought to discover in a dream whether Turkey

would conquer Egypt received in reply the verse: "And this shall be peace, when the Assyrian shall come into our land."

22

The sage searched, and found the verse in the Book of Micah (5:4).

The sages did not understand the meaning of the verse. They argued over its meaning until one sage, who was masterful in his knowledge of the meanings of Biblical verses, solved the riddle.

"Until the Sultan Salim will consolidate his rule over Anatolia, which is Assyria, and then there will be peace."

Nevertheless, the sages were doubtful regarding the solution of the question, and continued to discuss what was signified by the Turkish victories.

The anticipation of the Messiah"s coming from Galilee increased. Some Jews went to seclude themselves in the hills, to await the Messiah with prayers and entreaties.

Once again this sage was asked to discover hidden meanings in a dream. He girded himself like a lion, fasted and afflicted himself, prayed with great devotion, and mentioned esoteric allusions, letters, and verses. He encloaked everything in mystical intent and sought to learn, would the Turk be victorious and conquer Eretz Israel, arriving at the gates of Egypt?

These preparations by the sage aided him to receive an answer in a dream. Once again, he was answered with a verse: "And a fierce (oz) king shall rule over them." The sage looked for the verse, and found it in the Book of Isaiah (19:4). He sought interpretations for the verse. He found great numbers of interpretations, and labored greatly until he found the answer to his question: In the year 77 {ayin-zayin, i.e., 5377 [ 1517) the government of Salim will rule in Egypt.

"Then the days of the Messiah will draw near," a rumor spread among the community.

Time dragged on and the battles between the Mamluks and the Turks continued, until the Mamluks abandoned Galilee and the Turkish soldiers conquered Safed.

A different spirit filled Safed, a spirit of things which were about to happen, a spirit of great days.

The war left its mark on Safed. The city suffered looting and rebellions by the peasants. But once the government took firm control, the community arose from the ashes. The Jews

23

returned to the study halls to pray and study. A rumor spread among the Spanish exiles in Turkey

and throughout the empire that a center of Kabbalah had been established in Safed. People were drawing near to the Messianic era. They were making mystical combinations of letters, engaging in mortification, and reaching the highest levels. They interpreted mystical allusions and verses, and reached the upper worlds, close to heaven.

Under Turkish rule, the Safed community flourished. It opened its gates to the refugees who had been expelled from Spain and who sought a safe port where their battered souls could rest and atone for the sins they had committed in Spain as Marranos, when they could not observe the commandments.

The rumor had its effect, and caused a great awakening. Each week new families arrived in Safed from throughout the Empire. They wanted to dwell with the "Sabbath angels'5 during the week as well. They thought that in Safed they would attain the proper sublime frame of mind.

People searched for a remote, isolated place where they could be alone with their Creator, to swim in a sea of sublime thoughts, to understand their fate and the sin which caused the Expulsion from Spain. They wanted to impart new meaning to their lives after the hardships they had endured, when they wandered from city to city and from country to country in search of a place of refuge.

The exiles from Spain were enchanted by Safed. They would walk in its alleys and lanes and look out upon the hills, every morning and every day, and await the Messiah.

They had heard that he would come from Galilee. At times they imagined that far off in the distance they saw a poor person riding on a donkey — perhaps this is the Messiah? But when he drew closer, they saw that their imagination had deceived them. He was only a peasant from one of the villages. Nevertheless, they did not despair, and continued to await the Messiah, every day and every hour.

The roads to Safed were open. The exiles came on foot via Tyre and Sidon, or from the ports of Acco or Haifa, coming in a caravan of donkeys to Safed in the hills.

24

Their faces were wrinkled and their memories still painful from the events of the Expulsion. The souls of some were damaged by the sins they had committed along the long path they had traversed until they returned to Judaism. Others were Torah scholars or Kabbahsts. Some were ordinary people seeking a quiet life among the Jews in the Galilee hills.

Chapter Three

The Bells of Toledo

The church bells rang in Toledo, the capital of Spain. The day of the banishment of the city"s Jews had arrived.

The bells rang in all the cities of Spain on that day, the Ninth of Av 5252 (1492), to announce to the masses the day in which the Jews would leave Spain.

A royal edict had been issued: "Al l the Jews must accept the Christian faith. Whoever does not agree to this must leave Spain.5' Some Jews did not have the courage to leave their homes and property. They remained in Spain and outwardly adopted the Christian faith. These were the Marranos, who submitted to the decree and left the House of Israel. The majority of the Jews, however, became wanderers and sought places to live in other lands. Ships set out from Spain for North Africa, Holland, and Turkey. Many of the exiles went to the neighboring country, Portugal. The expulsion edict issued by King Ferdinand and Queen Isabella listed all the countries and islands which the Spanish monarch ruled: Majorca, Sicily, Sardinia, Corsica, Algeria, and Gibraltar.

25

The decree did not permit the exiles to take with them silver or gold, nor coins, only goods. Their homes, with no buyers, were free for the taking. The king confiscated the lands of Jews, claiming that they owed debts to the monks. (Officially, the decree had permitted the Jews to dispose of their property as they chose.)

The exiles set out on foot and in wagons towards the coasts, to find ships. The elderly, women, and children walked with their bundles on their shoulders. Others rode on horseback. In the middle of their journey, when they rested from their walking, they stood to pray. Even those who in normal times never entered the synagogue joined in the prayers.

This was a historic moment: the moment when the Children of Israel left Spain.

A great silence hung over the exiles. They did not feel themselves to be humbled, but rather disappointed with the people in whose midst they had lived and whom they had loved. This people had betrayed them, and had not extended aid in their hour of distress.

After the afternoon Minhah prayer, a distinguished elderly man ascended a small hill and proclaimed in a trembling voice: "Cursed be the man of Israel who returns to the impure land of Spain."

"Cursed! Cursed!" the exiles repeated after him. A small boy walked slowly among the long line of exiles. His

name was Yosef. He was the son of Ephraim Karo, a Torah scholar, one of the leaders of the Toledo community.

The pictures which flashed before his eyes were seared in his memory. His heart, the heart of a small child, absorbed the crying of the exiles, who had found no rest for their weary feet since they had been sent away from their land.

He saw the exiles as the children of kings going into exile. The father, Rabbi Ephraim, carried his son on his shoulders. "Let me down," he said, " I"m strong enough to walk." He

wanted to save his father5's strength. The father set him down and took his hand, and the two

walked along with the other exiles. As the father walked he silently recited chapters of Psalms.

26

The child heard the verses issuing forth from his father"s mouth. Rabbi Ephraim recited verses all along the way.

Next to him marched his uncle, Rabbi Yitzhak Karo, one of the leading scholars of Toledo, and their wives, children, and relatives.

Along both sides of the road there were hills and small forests in which the exiles rested from their walking, and ate their meals.

The mother of little Yosef prepared food for him from what she had brought with her in her bag, but he ate little, despite her entreaties to him to eat more.

When they were walking, they met people from another city, who joined them.

"Where are you going?" they asked. "To Portugal ! , Rabbi Ephraim answered them. "We are going to Italy. We can find a peaceful place there,

under the protection of the king of Naples.' In the meantime, they walked together. Yosef met young

boys from other places, and when the camp rested he would play children"s games with them.

The other children saw this as just a pleasant outing. Yosef, however, felt a touch of sadness. He would become immersed within himself. As he sat next to his father, he heard his father"s words, as well as those of his uncle Rabbi Yitzhak, as he walked alongside them the entire journey.

One old man who was going with them dropped out of the march route. Sick and in pain, he died along the way. He was buried properly, in the shade of one of the hills.

Yosef was in pain. His face was white from the rigors of the journey. His eyes were as blue as the sea, and he looked at the world through them with a look of mercy.

Tears dripped from his eyes and he burst out crying. His mother hugged him. "Here, here, my son, it will only be a little while until we come to the inn.'

27

But Yosef did not stop crying. "He is crying because of the Exile," his father Rabbi Ephraim

said. He also tried to quiet him down. His father took him on his shoulders, and carried him like this all the way, holding his hand so he would not fall.

The child asked his father during the journey, "Father, where are we going, and when will we come to the inn to rest?"

"Soon, Yosef, soon. You will be able to rest and eat, and go to sleep afterwards."

But the road was long. Watches of policemen accompanied the Jews, presumably so that the villagers along the way would not attack them. The real reason was to make sure that the Jews were expelled.

Rabbi Ephraim held in his hand a small box containing his family tree from many generations. He did not let this box out of his grasp.

The child asked to come down, so that he could go to his mother, who was walking along the side of the road with the other children.

The father took Yosef off his shoulders and gave him to his mother, but Yosef continued crying.

The exiles talked among themselves: what was the best route to take, and to which country could they go, to find refuge? They mentioned all the countries to which they could go.

One of the exiles, an important member of the Toledo community, stood up and said, " I want to go to Germany. There are many Jews there; who will be able to help us."

Someone else answered him, "Did you say Germany? They persecute the Jews there, inflict harsh decrees upon them, and take away all their rights."

"But they don"t exile them from the country, and they don"t force them to accept their religion."

"Yes, but the Jews there are imprisoned in their own quarters, and they do not have permission to leave them."

"Maybe we should go to France or England?" one of the exiles asked.

"These countries have forbidden the Jews entry," was the answer.

28

Most of the exiles headed for Portugal, both because it was closeby, and because the people there resembled the Spaniards, and the exiles were familiar with their language and customs. This would aid them in finding a refuge and in earning their livelihood. Some of the exiles went to Germany, because they had relatives there.

Yosef ,s crying interfered with the discussion of the grownups, so much so that they had to quiet him again.

The discussion continued. Some of them wanted to join the members of the neighboring community who were going south, to Italy. The Jews who lived in this land had done much on behalf of their exiled brethren, and accepted them very warmly.

"In Naples commerce is flourishing, and the port is bustling," one person said.

"King Ferdinand I in Italy likes the Jews, and wants them to develop his land," others agreed with him.

Everyone agreed that the king of Naples is good for the Jews.

"Don Yitzhak Abrabanel went there and he has important standing at the royal court," someone added.

"Yes, yes, we have heard of this/' many of those listening agreed.

Rabbi Ephraim was determined to go to Portugal. He though that it would be possible to find refuge in this country. In addition, there was a large Jewish community there. Once he had made his decision, many of the other Jews followed him to Portugal. But this did not stop them from arguing all the way about the lands and peoples with whom they could find refuge.

"Turkey has opened its gates to the exiles from Spain and it receives them with open arms," one of the exiles announced.

"The Turkish Sultan said that he does not understand how the King of Spain could expel the best of his citizens, who brought great growth to his country. He offered his land as a refuge for the exiles. He wants their capabilities, the knowledge they bring with them, and the energy characteristic of the Jews."

These facts were known to all, but Turkey nevertheless seemed to be far away, beyond the sea, and the rigors of a

29

voyage at sea were dangerous for little children. When they listed the different lands, they also mentioned

North Africa, where there were many Jewish communities. Most of these communities were poor, because the peoples among whom they lived also were poor. Some of them even lived in caves or in mud huts.

"Why did the Spanish communities receive the punishment of exile? What sin did they commit?" one of the important members of the community asked.

"Their sin was intermingling with the Spanish people, accepting its spirit, speaking its language, and learning its customs," Rabbi Ephraim answered.

***

The exiles looked at the landscape around them, the landscape of their youth. There were hills with forests, and villagers" houses surrounded by fields with vegetables. The farmers plowed their fields. Some of them looked at the groups of exiles, while others continued their plowing. The young people stood on the sides of the road and stung the exiles with their shouted insults.

Whenever they passed a church, the priest would come out with a cross in his hand, and call out to them, "Cursed are the unbelievers. Long live the Kings who expels you!"

Young boys chased after them and threw rocks at them. They did not stop until they left the village. One rock fell close to where little Yosef's mother stood, holding his hand. The rock sent up a cloud of dust, barely missing his head.

His mother burst out in tears. "Yosef, these insolent boys almost cracked your skull!'5

Rabbi Ephraim hugged him. "My little child, you are destined for great things. You were miraculously saved from a large rock."

From then on, his mother and father held him, and would not let him go.

Rabbi Ephraim looked at the host of exiles, marching up to the edge of the forest, and said, "They are not walking like

30

wretched exiles, but like the sons of kings, with their heads held high."

They accepted the expulsion wholeheartedly, just so long as they would not have to convert. They were both angry and sad about their brethren who had remained in Spain and accepted the Christian religion. Most of them were simple folk. Some were rich people, who cared for their money and property. Outwardly they accepted Christianity, while they maintained their Judaism at home. The relatives of the exiles among them received from them their property in order to guard it. Some of the Marranos accompanied them a long part of their way into Exile.

When they came to a crossroads, they met exiles from other places.

A converted Jew, who had accepted Christianity to attain wealth and honor, stood among them with a large crucifix on his breast. He spoke to the exiles, attempting to convince them to accept the Christian faith. He read to them verses from the Torah, interpreting them falsely to "prove5' the truth of Christianity.

The exiles asked Rabbi Ephraim Karo to answer the convert. Rabbi Ephraim feared to dispute with him, lest word of this come to the ears of the priests, who would then arrest him. Therefore he advised all the exiles to think of words of Torah while they had to listen to his preaching.

The convert would not leave the exiles. He walked after them and exhorted them to accept Christianity. The exiles walked and remained silent, as Rabbi Ephraim had advised them.

Little Yosef burst out crying at the same time. His mother made no attempt to quiet him this time. His cries silenced the convert.

The convert walked along, and the Jews went along in silence. Upon hearing Yosef's cries, other children in the long line of exiles also began crying, until their voices drowned out the words of the convert.

When the exiles reached a crossroads, they discussed among themselves the question, Which way to go?

Rabbi Ephraim and Rabbi Yitzhak decided to go to Portugal.

31

Some of the other exiles told them to reconsider their decision. "The King of Portugal is liable to follow in the path of the King of Spain and expel the Jews, or force them to accept Christianity. Once again you will be forced to set out."

"Nevertheless, we will go to Portugal, for the life of the Jewish communities there is a continuation of our life in Spain. There we will find our friends and acquaintances."

A rumor spread among the exiles that Jews were being kidnapped, so that they could be sold as slaves. It was told that priests kidnapped Jews from among the caravans of exiles, and whoever did not agree to accept their faith was sold into slavery.

This is why they held Yosef's hand so tightly. The Jews went in large groups, for protection against the

kidnappers. The children among the exiles were kept close to their parents.

A gloomy spirit settled over them. Rabbi Ephraim said to his brother, Rabbi Yitzhak: "Let us not separate from each other. We will go together until we cross the border and reach a safe place."

"Yes, I agree. We should always go together, to strengthen the weak."

Rabbi Ephraim and Rabbi Yitzhak went at the head of the column, followed by the community of Toledo. They grieved over the Jews who had remained in Toledo and had accepted Christianity, but had promised to secretly keep their Judaism. They had large businesses and much property, and they did not have the courage to leave their property and their comfortable lives.

"Will they keep their promise?" Rabbi Yitzhak asked. " I am afraid they will not be able to do so. The pressure of

the Inquisition is great, and they will be discovered. Informers go about among them."

"Great spiritual strength is needed to withstand this, to live constantly with two faces. Entire generations will be lost."

***

Safed

33

Night fell. A great fire flickered in the distance. They continued to walk until they came to the fire. When they came near the fire, they found the members of a nearby community who also had set forth.

"Where are you headed?" they asked the others. "To the shores of North Africa," they replied. "Jewish

communities, the descendents of Spanish Jewry, live there." "Where will you find a ship to take you there?" "We have sent out agents to find a ship sailing for North

Africa," they answered. "The army of the King of Spain will come there, too," Rabbi

Ephraim told them. "But we have relatives there. Their fate will be as ours." The Jews in the caravan told of the Jews who had fallen

by the wayside. They had vanished, and no one knew where they were. They might have been kidnapped, or they may have returned to their homes. They didn"t have the strength to continue a life of wandering, and they were afraid of what the future held in store.

There were little children among this new community. Yosef became friends with them and they played together.

The exiles from Toledo spent the night in the woods together with the families they found there. They planned to continue on their way the following day. The two brothers, Rabbi Ephraim and Rabbi Yitzhak, took out books and studied them after the prayers.

From afar they heard the sounds of riders on horseback. They feared that highwaymen were following them. They extinguished the fire, and spread out in the forest.

The riders passed the forest without stopping. These were local people going to hunt. They feared that these were the King"s cavalry, searching for Jews who had first converted and then returned to Judaism. Such Jews were handed over to the Inquisition to be tortured.

The children fell asleep. Here and there a baby could be heard.

Yosef was hungry, and asked his mother for some food.

34

She gave him something to eat, and he calmed down and fell asleep.

The sights of the previous day were engraved in his mind. From time to time he woke up, crying. Other children also lay down between the trees, bundled up in their clothes for warmth.

The next day, as soon as it was light, they prayed Shaharit. Tears rolled down Rabbi Ephraim,'s cheeks when he thought of the bitter Exile. He shook with emotion. Rabbi Yitzhak stood, enveloped within himself. A cloud hovered over the camp of refugees in the forest. Thy told about a certain Jew who was about to set out with the exiles, but was deterred at the last minute. He feared exile and wandering over the face of the earth. No one knew his fate. They told of the head of a community who could not resist the temptation, and issued a proclamation to the members of his community, not to set out for exile, but rather to accept Christianity. Perhaps he did this after being tortured, or perhaps he was weak of character.

There was a widespread rumor that there was livelihood in Egypt. The Jews living there were wealthy, and they warmly received the exiles. Exiles from Spain who had come to Egypt had done well from the moment they had arrived there. The Nagid of the Jews, who was a wealthy man, supported them and spent his money on them.

"Perhaps we should go to Egypt to find refuge?" Rabbi Ephraim asked his brother Rabbi Yitzhak.

"Since we have decided to go to Portugal, let us continue on this way, for we have relatives there," Rabbi Yitzhak replied.

"We have heard a rumor that Rabbi Yaakov Berab, the leading scholar of our time, has gone to Egypt."

" I also have heard such a rumor," Rabbi Ephraim said. "Would it not be proper to follow in his footsteps?" Rabbi

Yitzhak asked. "Yes. Rabbi Yaakov Berab"s personality attracts me.

Nevertheless, I fear what will befall us in Egypt. It is a land with a different culture, while Portugal is closer to the conditions under which we lived in Spain. It will be easier to continue our life in Portugal, while in Egypt we will have to start everything

35

from the beginning. The customs in Egypt are strange to us." "Rumor has it that the Nagid of the Jews in Egypt

has established a large yeshivah in which people, including exiles from Spain, sit and study Torah under very favorable conditions.'

Rabbi Yitzhak hoped to be able to teach in the academy in Portugal, together with his brother Rabbi Ephraim. Emissaries they sent to Portugal returned with the report from friends that there was a place for the Karo family in the country. They would be well received, and there was a large congregation which wanted to hear their teachings.

"The birth pangs of the Messiah," said Rabbi Ephraim. "Yes," his brother agreed with him, "the birth pangs of the

Messiah., They looked at the caravan of exiles centered around them,

at the crying children, at the old people. Tears streamed from their eyes, but they did not show this to others. Only in secret, between the trees, would they turn to pray and cry, lest others discover their feelings.

When Rabbi Ephraim returned from among the trees to his family, with red eyes, his wife asked him: "What is the matter, Ephraim, why are your eyes red? 5

He answered her, "Maybe from the wind, or from the sandstorm within the forest."

And indeed, every so often a sandstorm sprung up between the trees, bringing tears to the eyes of the exiles. The sand got in little Yosef ,s eyes and he began to cry, until he called to his mother to bring him a handkerchief to wipe his eyes.

Since the rumor had spread that Rabbi Yitzhak and Rabbi Ephraim were going to Lisbon, many of their pupils who had studied in Rabbi Yitzhak"s yeshivah in Castille went along with them.

The pupils were devoted to Rabbi Yitzhak and did not want to leave him. The parents of some of them went to other lands,

36

while they followed their teacher; other pupils came with their families to Lisbon.

One pupil was forced to part from Rabbi Yitzhak, because he could not leave his parents, who were elderly and sick. The pupil and teacher embraced and bid a tearful farewell to each other. Before they parted, Rabbi Yitzhak told him, "My dear pupil! Wherever you are, remember the words of Torah you learned in Castille. They will illuminate your path in the long Exile, throughout all your wanderings.,

His pupil agreed with him, and added, "When I come to our new land, if I will be able to fulfill my obligations to my parents and leave them in trustworthy hands, I will immediately come to you in Lisbon, to continue to study where we left off."

"My pupils are as light to my eyes. I have learned more from them than from anyone else," Rabbi Yitzhak said.

The pupils gathered around him and supported him, lest he stumble on the way.

The pupils, the Karo family, and the heads of the Castillian communities went on. All the way they talked about the events of the Expulsion. Some of them recited chapters of Psalms, others studied mishnayot from memory, and others discussed the last lesson of Rabbi Yitzhak that they had heard in the yeshivah.

Rabbi Yitzhak meditated on the Redemption. "Perhaps the Expulsion is connected with the birth pangs of

the Redemption," he said to himself, with his pupils listening to his words.

"Yes, the Redemption is fast approaching, in the light of the sufferings we have undergone," Rabbi Ephraim added to the discussion.

They continued walking, their bags on their backs. Once again little Yosef burst out crying, because his friends had taken from him the twigs he had found on the way. The parents came and made peace between the children. They took a twig from one of them, peeled it, and it looked like new. By the time Yosef took it he stopped crying, because it looked nicer than the other ones.

57

Rabbi Yitzhak"s pupils surrounded him and listened to the pearls of Torah from his lips. Some of his pupils carried his bags. Rabbi Yitzhak also had young children, and some of his pupils carried them on their shoulders. There were children who had fallen il l , and their lives were in danger. The rigors of the journey were not good for them.

Rabbi Yitzhak"s pupils still debated among themselves, where to go to find a place of refuge. Some thought that the only sure place was in the Turkish empire. But since Rabbi Yitzhak had decided to go to Portugal, where he had established a center of Torah, they followed in his footsteps.

When they arrived in Portugal, many pupils, some from Spain and some from Portugal, assembled in the teacher"s house. Once again the sound of Torah study was heard. Rabbi Yitzhak spoke, and the pupils listened attentively.

Horrifying reports came from Spain. "The King of Spain is continuing to expel Jews from his land!"

"I t is a time of mourning for the Jews. Many of the common people have abandoned their faith and converted."

The shadows deepened over the Spanish refugees in Portugal. They were saddened by the news from Spain.

But in Lisbon the pupils continued to study under the guidance of Rabbi Yitzhak. His brother Rabbi Ephraim was together with him, and aided him in matters concerning the study hall.

From time to time additional exiles from Spain arrived in Lisbon. They brought greetings from home. They told what had happened in the places from which the Jews had been expelled. Synagogues had been turned into churches. The priests had entered them and put up crucifixes. In the magnificent synagogues the priests left the verses from Psalms which had been written in Hebrew on the high walls, but they removed all the Jewish symbols, such as the Menorah and the Star of David.

"In Toledo the priests have taken over all the synagogues that remained, and turned them into churches. Large crosses hang from them. No Jews are left in the city except for the converts who have secretly remained Jews. They too are forced

38

to participate in the prayers held in the synagogues which have become churches. Life is bitter for them. They cry to themselves, but outwardly they smile, and pretend to be happy. They bow down before the statues of Jesus. When they encounter other Marranos on the street, they turn their faces away. They don"t want to meet. There are many informers roaming the city. They seek out converts who secretly maintain their Judaism. They bring such Jews before the torturers of the Inquisition. Woe to the Marrano who is caught with a book in Hebrew in his hands. Woe to the Marrano woman who is caught lighting the Sabbath candles."

The spirit of the Spanish refugees in Lisbon was troubled by these reports. Spanish customs prevailed among Portuguese Jewry. The exiles from Spain felt at home here, but they feared what might happen in their new home. The Portuguese king might be influenced by the Expulsion from Spain, and he was liable to give in to the priests" demands that the Jews be compelled to convert.

And indeed, King Manuel of Portugal issued a decree forcing Christianity upon all the Jews living in his kingdom. Unlike in Spain, the king did not give the Jews the choice of converting or leaving the country. Since the Jews constituted twenty percent of the population of the country, he feared a mass exodus of the Jewish population. The Portuguese king therefore forcibly imposed Christianity on all the Jews living in the country.

Many Jews accepted this situation, while many others continued to observe Judaism in secret.

The Karo family planned to leave Portugal. "We did not come here to live as Jews in secret," Rabbi Ephraim told his brothers.

,

40

Chapter Four

The Time in Portugal

The time the Karo family spent in Portugal was a time of fear. There were constant rumors of new decrees against the Jews, like the decrees that had been issued against the Jews of Spain.

Little Yosef would go with his father and his uncle to the study hall and listen to the legal discussions of the scholars there.

He spent his time among the great scholars who studied Torah, and the words that entered his ears remained in his mind.

When the Jews were sitting in the study hall, they heard reports that the king of Portugal wanted to follow in the footsteps of the king of Spain.

Some Jews rejected these rumors as being unfounded, while others sought new places of refuge. Rabbi Yitzhak Karo wanted only to sit and study Torah undisturbed. The same was true for his brother Ephraim. The two brothers and their families lived together.

Rabbi Yitzhak said to his brother Rabbi Ephraim, " I fear that we will have to set out once again. In my mind',s eye I see ill winds beginning to blow in this country."

"From now on, we shall no longer wander from one Christian land to another. We shall go to Turkey, where the Jews are well received, and where many of the exiles from Spain have found refuge.

"Is it possible to study Torah there undisturbed? 5

"Yes, the scholars who have gone there spend their days peacefully in the study of the Torah."

"That is the main thing in life,'5 Rabbi Yitzhak said. This being so, they prepared to go to Turkey. They waited

until a group of travelers would gather.

41

In the meantime, they learned that the rumors about the decrees by the King of Portugal were correct. The Jews were forced to attend sermons by priests in the churches. The royal edicts were made known in public. The veteran Jewish residents of Portugal also planned to leave the country. The masses provoked them. Their livelihood was harmed. Heavy taxes were imposed on the Jews, while the Jews who converted received favorable conditions. Small, remote, communities came under heavy pressure by the priests. Jews converted in order to maintain their livelihood, while continuing to observe the practices of Judaism in secret.

A mass exodus of Jews from the country began. Some went to Holland, while most went to Turkey. Many families traveled beyond the sea, to distant lands where no one knew from where they had come.

"We are given no rest. Christianity persecutes us everywhere. Even here in Portugal, where there are large numbers of Jews, who are deeply rooted in the entire life of the country, even here the evil has come," Rabbi Yitzhak said.

The news spread throughout the homes of all the Jews. "Whoever wants to remain a Jew must leave here." The study halls were closed, for fear of the oppressors. The

Torah Scrolls were removed from the study halls and hidden in people"s houses. Services were held in private homes, with the prayers recited in a whisper. The Jews were forced to work on the Sabbath.

Ships that came to the shores of Portugal took on Jews fleeing to all the countries of the free world. Many went to Holland, which opened its doors to them. Others went to other European countries. Many immigrated to Turkey, where there was freedom of religion.

In the villages and small towns where Jewish communities remained, the police closed the synagogues. The Jews cried to themselves as they watched the desecration of their holy places, but remained silent outwardly.

Horrible scenes took place when these communities were forced to go on Sundays to the church to pray and to receive the blessing of the priest. Silent weeping filled their hearts.

42

Rabbi Ephraim saw Jewish families which had come to pray in his study hall, and now went to the church to pray there. He saw the sadness in their eyes, but also acceptance of their fate. He himself felt that his soul was facing a crisis. He wanted to flee from Portugal, to protect his children's future.

Escape became the main topic of conversation in the home of the Karo family. Only five years had passed since they had fled from Spain, where they had left behind all their property and possessions. And now, after only a few years of tranquility, they had to take up the wanderer"s staff once again and go to a distant land, where the Jews had permission to believe in their faith and to study their Torah.

***

It was a sad time. Throughout Portugal processions of Jews were organized, with the Jews wearing crucifixes as they went to the churches to convert. Some avoided participating in these processions. Others hid.

But the priests went from house to house and forced the Jews to come out, threatening terrible things if the Jews did not comply.

The Jews who lived in remote villages continued to observe their religion, because the royal decree had not come to every place in the country.

Rabbi Ephraim saw in his mind"s eye how he and his children would be compelled to participate in such a procession.

He was seized by fear. His entire body trembled. The days were empty of content. The lectures Rabbi Yitzhak

gave in the study hall were cancelled, for fear of the authorities. The small study hall was turned into a home. The Torah Scrolls were hidden.

Rabbi Ephraim saw how a great Jewish community disappeared under the wheels of a machine of destruction, and he was powerless to help.

He would pray with great intent, crying in his heart. At times tears would roll down his cheeks, over the great calamity that had befallen the Children of Israel in Portugal and Spain.

43

"Why has all this trouble come upon us?" he asked his brother, Rabbi Yitzhak.

"Perhaps because of assimilation? The Jews in Spain and Portugal began to love the country and the people in whose midst they dwelt."

"They wanted to be like these peoples. They spoke their language and learned their customs," Rabbi Yitzhak replied.

"When will we leave?" asked Rabbi Ephraim. "We are waiting for a ship which will arrive shortly. We

have already made contact with the scholars in Turkey. The communities from Spain are awaiting our arrival, and will prepare a place for us."

The Turkish empire was the shore of hope, in which freedom reigned. The Jews in this empire fulfilled the commandments freely, with no one standing in their way.

Proposals to go to another country in Europe were brought before the brothers, but they had had enough of all the places inhabited by Christians. They wanted to flee from the terrors of the Church, which had imposed the yoke of exile on them.

Little Yosef listened to the conversations between his father and his uncle, and absorbed whatever they said. The great fear which seized the family influenced him as well. With his child5 ,s eyes and senses he understood what was happening. The prospect of a life of wandering did not trouble the boy.

They saw an entire people sinking in the impurity of conversion, but they were helpless to stem the tide. Whenever anyone asked their advice, they answered that the best path of action was to leave the country, in order to preserve their Judaism. There was no hope for Jewish life under the rule of the Church. Whoever thought that he could maintain his Judaism in secret was making a great mistake. The pressure of his surroundings would be too much for him and his children. Ships arrived in Lisbon. Great numbers of Jews embarked on a life of wandering.

Yosef saw extensive preparations in his parent"s house for the journey. Furniture was taken apart, packages were packed. When he met his friends, he discovered that the parents of some of them as well were making preparations to leave the country,

44

while others were planning to remain. Rabbi Ephraim asked the heads of the community to send

a delegation to King Manoel to cancel the decree. The leaders of the community feared, however, that they would not leave the palace alive, or that they would be arrested by the police, because the king was under the influence of the priests.

It was a time of confusion for the Jewish people. In Lisbon the priests went from house to house and hung crucifixes on the houses of the Jews. They led Jews to be baptized in the churches. They took infants and children and forced them to come with their parents to the churches, where they poured water over them and converted them to Christianity.

Yosef's parents were afraid that the priests would come to them too, because Rabbi Ephraim was widely known as a Torah sage, and the priests wanted to take with them the most respected members of the Jewish community. The priests hoped that their going to the church would serve as an example for the common people. The members of the family went into hiding, going from house to house, so that the priests would not know where they were living.

The parents took their children with them. The children were terrified. Whenever they saw a priest walking in the street, they would hide in the house.

This fear of priests would accompany Yosef his entire life. Lisbon was lit up at night, but the houses of the Jews were

dark, for fear that the priests would come in the dead of night. Yosef's mother watched him, so that he did no go out into

the street by himself. The children saw the processions of Jews with crucifixes and

torches in their hands. The light from the torches shone in the eyes of the frightened children. The priests urged them to call out slogans from their Christian faith, but the children did not raise their voices. The priests beat them with whips, but the children were silent.

Yosef saw these processions from afar. These were children whose parents had decided to remain in Portugal, and not to leave their homes and property. Yosef knew that he and his family were waiting for a ship to come and take them away.

45

But in the meantime, he watched the processions of crucifixes and torches. The horrible sights were engraved in his memory.

***

The journey on the ship from Lisbon to Constantinople lasted many days. Ephraim and Yitzhak stood on deck and watched the waves rocking the ship. Before their eyes was the sight of the mass conversions of Jews in Lisbon. They were filled with sadness as they thought of the Jewish people going up in flames, assimilating among the non-Jews.

They spoke Torah among themselves, even though they had no books with them. They spoke what they knew by heart.

The child Yosef walked on the boat, accompanied by his mother, and looked at the waves. At times the water splashed on the deck and soaked anyone in its way. The child also was drenched by the salty water. He cried and laughed in turn until his mother comforted him. "Soon the ship will reach the shore."

The journey on the ship made him seasick. The rocking of the boat made him nauseous, and he vomited the food he ate.

The future before them was enveloped in mystery. They had left Spain and then Portugal. In each country they had made friends. The communities in which they had taught Torah had been destroyed. Somewhere there a dim light flickered at night, the last spark. A pupil who had studied in their academy still studied Gemara by the light of a candle, at midnight, so that he would not be discovered. They prayed for the pupils who remained in Lisbon, observing the commandments in secret. How long could they continue, in the great desolation that remained?

The waves crashed against the side of the ship. They remembered the faces of those dear to them. Would anyone remain from them? They stood on the deck, lost in their thoughts, in the starry night.

"Should we have remained with our community and our pupils, or should we have fled?" Rabbi Ephraim asked his brother.

46

"We could not have remained, there was no possibility of continuing to live there. We would have endangered the lives of our children, who would have been kidnapped by the priests for their idolatry," Rabbi Yitzhak replied.

"But we left entire communities without spiritual leaders," Rabbi Ephraim answered himself with a question.

"Yes, but these no longer exist as communities. Jews can no longer live in this country, lest they become assimilated among the non-Jews. All of them must flee from there. Our escape will lead others to follow us. They have no future in Portugal, and they must not remain there," Rabbi Yitzhak told him.

This question was in the air all during their voyage at sea: was it their duty to remain with the community, or to flee?

They had decided to flee, lest they be forced to convert. They knew that the priests went from house to house demanding that the Jews convert, but the thought of abandoning the community bothered them.

Families gathered on the ship and talked about the future. What would they do in the Turkish empire? They had left behind many possessions, homes, and businesses. Some of them had been among the richest members of the community. Their concern for their property was as nothing next to their fear of the priests, going from home to home and converting the Jews.

Yosef smelled the salt air and looked at the waves. Rabbi Ephraim and Rabbi Yitzhak continued to talk about the responsibility of the Torah scholars for their flocks, when the congregation was taken to spiritual slaughter.

This question bothered them and gave them no respite. But they themselves were refugees from Spain who had fled to Portugal. Many of those who had come with them to Portugal had set out once again on their wanderings, after the terrible persecutions had come to Portugal as well.

The Inquisition had not been established in Portugal. Jews went in the guise of Christians, while maintaining their Judaism in secret. Rabbi Ephraim thought that outstanding Torah scholars could not go about as presumed Christians, even if they would teach Torah in secret. Therefore they could not remain in Portugal, but had to flee. They would thereby serve as an

47

example to others, not to accept Christianity even outwardly. "The Inquisition will come to Portugal as well," Rabbi

Ephraim said. "This is only a matter of time. They will not permit the Jews

to maintain their Judaism in secret. The leaders of the Church know very well who is a real Christian and who only professes Christianity for appearance"s sake," Rabbi Yitzhak agreed.

Yosef listened intently to the discussion of the two brothers. "I t is impossible to secretly observe Judaism over the course

of many years. This will be discovered, especially when the young people refuse to marry Christians of their own age," Rabbi Ephraim continued.

Torah scholars did not remain in Portugal. Only the common people remained, without any spiritual leadership. Most of them lived in towns and villages, especially in remote areas. They tried to avoid conversion, because they lived in such isolated locations.

But the priests in these places knew about them, and did not let them continue living their lives as normal.

They feared informers, for among the converted Jews there were those who were ordered to inform on their brethren. Therefore only people who were well known to the other Jews were permitted to join the minyan for prayers held in a basement.

The ship neared the shores of Constantinople. Jews who themselves were refugees from Spain and Portugal stood on the shore and waited for the arrival of their fellow Jews from these lands. They spoke the language of the new arrivals. They took them to their homes until they could find a place to live. The exiles from Spain and Portugal would go from community to community, receiving a proper reception in every city. In many cities of the Ottoman Empire there were communities of those who had come from Spain. Some of these Jews had made their mark on the local community, establishing synagogues and study halls of their own, following their version of the prayers.

48

Chapter Five

The Exiles from Spain in Constantinople

Constantinople was an exceedingly great city. They left the boat together with the other refugees from

Portugal. They were excited by the exotic sights and sounds of the city. Throngs of people walked in the streets, and were swallowed up in the narrow alleys. Marketplaces extended along dark streets. There was the atmosphere of the East, with the guttural voices of the merchants. People dressed in Oriental garb, with long clothes and red fezzes. There were mosques with their turrets reaching up to the sky. There was a vast difference between the everyday sights here and those in Spain and Portugal, the difference between East and West. A new world was revealed to the Karo family.

Yosef looked at this new world. He saw new people and heard a new language. He met boys wearing fezzes whose language he did not understand.

These sights were to become a permanent part of his memory. The city learned of the arrival of Rabbi Yitzhak and Rabbi

Ephraim Karo of Toledo. Torah scholars would arise early to come and greet them, communities and synagogues sought their presence. Jews from among the refugees from Spain who knew of them came to their house to bless them and to receive their blessing. The brothers engaged in discussions of points of Jewish law with the scholars of Constantinople.

Communities of Spanish Jews were founded in cities and towns. The brothers were asked to serve as rabbis. Ships came to Constantinople bearing large numbers of Jews from Spain and Portugal.

They wanted to live quietly and occupy themselves with the study of the Torah after all their troubles, but the burden of livelihood lay heavily on them. The funds they had managed to bring with them from Portugal ran out, and they did not want to accept support from others.

49

They engaged in Torah study in the study hall and met with the Torah scholars living in Constantinople. Jews from among the Spanish refugees came to them. They brought reports of life among the Marranos. These reports struck their hearts, as if they had been pierced by a sword. They told of whole families that had been publicly converted, while trying to maintain their religion in hiding. The priesthood was too strong for them, and their children were put in Church schools.

Entire generations were lost to Judaism. They could only sigh upon hearing the sad reports. New communities were organized by the Spanish Jews.

Some of them had property they had managed to bring with them from Spain and Portugal. They opened businesses, and worked in their professions.

Yosef found new friends, boys his own age. He still did not know the language of some of them, who spoke only the local language. Others, from families of Spanish Jews, spoke his language. He followed his father, going with him from study hall to study hall, to hear the words of the sages.

The great marketplaces and the different kinds of wares they offered mingled in his mind in a kaleidoscope of sights, each marketplace and its special color.

They had to adjust to a new way of life, new people, and schools in the local language.

They moved into a house on the seashore. At high tide, the waves splashed against the house. In the middle of the night, Yosef would get up and listen to the sound of the waves. He liked the sound, because it reminded him of the distant shores he had left behind.

He remembered the fear that had seized him and his parents when they heard any noise outside their home in Lisbon. They were afraid that this was the sound of the priests coming to take the children for baptism. At times they remained awake all night, to smuggle the children away if the priests were to come. They prepared hiding places and drilled the children in entering the hiding places when the priests appeared.

But this time the noise of the waves was pleasant, full of peace and tranquility.

50

There were many synagogues near their house. When the month of Elul came, the criers would awaken the worshipers to come for the recitation of the Selihot prayers. They did this openly, without fear of the non-Jews.

11Selihot, Selihot," the criers shouted before dawn. Little Yosef accompanied his father to the synagogue, in

the hours when the light struggled with the last remnants of the night.

When the Karos came to the synagogue, the congregation would honor them and shake their hands, for they were known as great Torah scholars.

"May Rabbi Ephraim honor us and sit in the place of honor," the heads of the congregation told him.

They said the same thing to Rabbi Yitzhak: "Please, come and sit in the place worthy of you."

Some of those present wanted to kiss their hands, but the two sages refused.

These days and nights in Constantinople, among Jews, among Torah scholars, free from fear and persecution, removed from them the mantle of hiding and fear that had encloaked them. They needed time to free themselves from the terror imposed on them by the priests in Spain and Portugal.

During the days they would sit in the study hall, in the company of other scholars, and discuss the law. They asked the heads of the community to help the Torah scholars who had remained in Portugal and had not yet found the way to leave the country. Money had to be sent to them, for the ships which were on the way, so that they could escape from Portugal before the priests would come to their houses.

Yosef s father took him to his new school, where he learned the Alef-Bet. He was quick to understand the teacher, and even told other children things they did not know. His eyes flashed when he followed the teacher's explanations of the Bible, or when he repeated from memory the prayers the teacher had them learn. The teacher's words entered his head immediately and remained there. He remembered everything he learned. His teacher praised him to his father, who beamed from joy, even though he already knew that his son was talented. Even

51

as a baby, Yosef had understood things said by the adults in the house.

***

Rabbi Yitzhak, the uncle, Rabbi Ephraim, the father, and Yosef, the boy, all studied together. The streets of Constantinople were filled with buyers and sellers. The cries of the bustling, dark, marketplaces never ended. But an atmosphere of tranquility reigned in the study hall. Yosef studied in the Talmud Torah for little children sponsored by his father and uncle, close to the study hall.

Time went on. Constantinople extended a warm reception to the refugees from Spain and Portugal.

They left behind the burden of expulsion and fear. The Turkish authorities did not interfere in the religious life of the Jews. New synagogues were founded by the exiles from Spain in the new neighborhoods in which they settled.

A dark cloud of sadness never parted from Rabbi Yitzhak. On the long journey, his children had been lost.

He was left with nothing. Every day he saw before his eyes his small children walking, going farther and farther away from him in the distance. This vision accompanied him wherever he went. He absorbed himself in Torah study, and educated his nephew Yosef, who was very talented, and who thirstily drank up all his words.

This cloud accompanied Rabbi Yitzhak from his house to the study hall. His entire world had been destroyed, for no heir was left him. He remembered how the little children smiled, talked, played with him. Their eyes stared at him. Some of them had died from illnesses, while the rest had succumbed to the rigors of the journey, on their flight from Portugal.

He stroked the face of little Yosef. He had grown up together with his own children on their wanderings and had played with them. They had been like his own brothers, until they had died. He remembered all of them.

The sufferings they had undergone left their mark on all of them. They had to rebuild their ruined lives.

52

Whenever they walked in the streets of the city they met people who had come from Spain. They hugged the ones they had known in Spain. Other Jews came from different communities.

When Yosef met boys who had come from Spain, he would talk to them and bring them to the study hall. A special school was established for the children of the exiles from Spain. Some of them did not even know the letters of the Alef-Bet. They had not been able to study openly in Spain. Some of them had been taken by force to the church to be baptized, and afterwards had fled with their parents. Others had stayed in the monasteries until they had escaped in the dead of night. These were Yosefs friends.

A dark-haired boy, of striking appearance, accompanied Yosef to the study hall every morning. He told Yosef how he had been taken from his parents by the priests and baptized against his will.

" I was in the garden next to our house. I saw the priests in black clothes coming, looking for children. My friends ran away, but I was riveted to the ground, I couldn't move. The priests picked me up and put me in a horse-drawn wagon which was standing there. They took me to their house, and told me to eat and drink. I refused. They told me that they want to give me a new love. ' I don't understand,' I told them. ' I love my father and mother.' They told me: 'From now on, you will love every person! Accept great love from our Messiah.' They brought me to the church. Its walls were painted blue and red. Other Jewish children I knew were there. A priest with a pointed cap stood in front of us. He had a pitcher of water in his hand and a big crucifix on his chest. He told us, 'Children, now I will baptize you as Christians. Be good Christians and believe in the Messiah. From now on, you no longer are Jews.'

"The boys and girls were silent. We clung to each other. I raised my voice. ' I want my parents. I don't want to be here. Let me go!' After this, the other children also began to scream that they wanted to go home.

"But the priests wouldn't let them. They grabbed them and

53

dunked them in the pool, forcibly. They said something during the immersion and made the sign of the cross. They let the little children go home, but they took the bigger children with them. The children began crying, they wanted to go home. You could hear their crying for miles.

"Even the priests were shocked by the crying of the Jewish children who had been baptized. People who were walking in the street heard the sound of the crying and went into the church. They saw little children crying. Some of the people stayed in the church, and wanted to take the children home and educate them to be Christians.

" I went with one person who took me and another boy. We followed him, but when I saw that I knew the street and the area, I ran away as fast as I could. The man ran after me, and other people too, . I jumped over some fences and went into an orchard, between the trees. I was too fast, and they couldn't catch me. I don't know what happened to the other boy who came with me. I never saw him again. Afterwards, I found the way back to my parent's house.

"I t was nighttime when I came to my parent's house. Before I went in, I went around the courtyard to make sure that there weren't any priests there.

"Everything was quiet. There wasn't a person in sight. I didn't knock on the door of my parent's house. Everyone was asleep, and I didn't want to wake them up. I slept under a tree with a lot of branches, so that no one would discover me. The wind whistled through the branches. The cold penetrated into my very bones, but I fell into a deep sleep, because I was so tired. I had used up all my energy running. I woke up in the morning. I saw people going about. I looked through the windows into the house, and I saw my parents there. My mother opened the window. Her face was so clouded from worry that I didn't recognize her. I got up and walked to the door. I wanted to shout to her, 'Mother!' but I restrained myself. I knocked on the door. I heard whisperings. Then the door opened and my mother saw me. She burst out in tears and hugged me. When I told them what had happened, they praised me and started crying again. The very same day we left our

54

house and went to live someplace else. They were afraid that the priests would search for me, even though they didn't even know my name. Afterwards we hid in a house in a remote village, near the seashore. In the middle of the night we went in a small boat to the ship that we sailed on. I never saw Portugal again. The voyage took a long time. I was nauseous, I vomited, I couldn't eat until the ship anchored. We went down from the ship, and we didn't know which way to go. The shore was a long way off. Finally, we met some other Jews and they took us to their neighborhood, where we found a house."

***

Yosef s friends told him many things about what they had undergone in Spain or Portugal. Some had been baptized, and remembered the experience as a nightmare; others had managed to evade being baptized by all kinds of stratagems; others had hidden; still others had gone about openly, with no one suspecting that they were Jews. Now they all were diligently studying in the Talmud Torah.

Since his uncle Rabbi Yitzhak had lost his own children, he treated Yosef as if he were his own son. Rabbi Yitzhak took him with him everywheres. Yosef listened to all of Rabbi Yitzhak's discussions of points of law with other scholars.

Yosef walked around in the streets of Constantinople. He met other children his age, and talked to them in Spanish or Portuguese.

When he entered the Talmud Torah, he devoted himself to his studies. His teachers were pleased with him. He listened to what his teachers told his father, who came to take him home from the Talmud Torah. "You can be proud of your son. He is talented and knows what we are studying," his teacher told his father.

"Praise to the L rd," his father replied. "Take good care of the boy. A great future lies ahead of

him," the teacher said. "Yes, I know. He understands things quickly, and has a

good memory," his father said.

55

" I teach him Torah, but I am afraid that he will soon outdistance the other pupils. You will have to transfer him to a higher class, so that he will continue to advance, despite his tender age."

"We are aware of this problem, but we think that it would be better for him to continue in the company of boys his own age."

"He can continue to be with them outside school, but in his studies he must advance by himself. He cannot stop just to be with boys his own age/' the teacher ruled.

The boy who told him about his adventures in Lisbon when he had been kidnapped by the priests aroused Yosefs pity, and they became friends. He went with him to the fields, outside the neighborhood where they lived, and played together. They ran and played hide-and-seek. The other boy was talented, and even though he had missed much time from his studies because of the hardships he had undergone, he knew the answers to all the questions his teacher asked him.

Since Yosef knew the Bible by heart, verse after verse, he was given a new teacher, for Mishnah. He would absorb his teacher's words. He enjoyed learning mishnayot. At times he would go home and recite to his father mishnayot and the commentaries, from memory. His father was afraid that he had a good memory, but was lacking in sharpness. He would test his son with questions about the content of the mishnayot. Yosef passed all these tests, always providing the correct answers.

His uncle Rabbi Yitzhak also asked him questions, and when they walked together, they would discuss the mishnayot and commentaries. Yosef would answer his questions, and sometimes would provide a new interpretation of the mishnah, which surprised even his uncle, who was a renowned Torah scholar.

When he began to study the Gemara, he devoted himself wholeheartedly to his studies. The logical argumentation in the Gemara attracted him. He enjoyed his studies and did not waste a minute that he could be studying.

The days that passed in the study hall in Constantinople

56

were filled with Torah. Once he was introduced to the Gemara, he spent all his

time, day and night, studying it. His parents did not see him at home; he was constantly in the study hall. The taste of Torah study intoxicated him.

At times his mother said to him, "Yosef, have something to eat before you leave the house, the Torah exhausts a person's strength. You will not be able to withstand such a heavy load of studies, and as the Torah says, 'For your own sake, therefore, be most careful.' "

But Yosef was buried in his studies, and did not hear what his mother said to him.

His uncle Rabbi Yitzhak studied with him and enjoyed the fine points he made. He was well-known among the sages of Constantinople, and they enjoyed discussing Torah with him.

The world of Abbaye and Rava became his world. He absorbed page after page of Gemara, and when he raised questions about the text, he would ask the scholars in the study hall, who would introduce him to new commentaries and books.

He eagerly read the books of Jewish law and the commentaries, and delved into the logical arguments they contained.

Ever since he began studying, he sought to know the pesak halakhah, the final decision of the law. The logical argumentation was not enough for him. In every subject he wanted to delve into the legal arguments and learn the law. He would read the books of the poskim, the deciders of the law, and he did not budge from their works. He absorbed in his memory every clause and every law. The pace of his studies exhausted him.

He hardly saw the light of day. He was absorbed in his books from dawn until midnight. His diligence knew no bounds. He had discovered a great treasure, and nothing could tear him away from it.

The more he studied, the greater this treasure became in his eyes. He would not put down any book of law until he had studied it from cover to cover.

57

At first he studied with a partner, one of the exiles from Portugal. After a while, however, he realized that this boy could not maintain his pace of study. Yosef continued to study with him only one hour each day. The rest of the time he would spend alone with his books.

In the study hall he found a treasure trove of ancient books. He wanted to know all they contained, and he would not put a book down until he knew its contents.

The other scholars in the study hall recognized his talent, and discussed the law with him. The boy's expertise astounded them. They predicted a great future for him. His father, however, did not want his talents to be known by all.

***

Yosef s mind absorbed details, and let nothing escape him. A Talmudic topic he learned, a legal ruling delivered in the study hall according to theposkim, discussions held by Torah scholars, the give-and-take of the Talmud everything was absorbed by him, never to be forgotten. While still a youth, he conceived the idea of gathering together all the legal rulings which had been delivered by the legal authorities. Books written after the summation of a discussion by the leading legal authorities, new rulings, new subjects which came into existence and required new rulings, all inspired him to realize his idea.

The great scholars who talked with him told him, "Look, my son, this is a great work you are taking upon yourself, and you are still young. Wait a bit."

But he could not wait. He thought that his generation needed this.

He wrote down new rulings and topics that had been clarified in his notebooks. The great numbers of notebooks piled up in his room.

His days were eventful. Each day he discovered something new in the Torah and found new depths in his understanding of the Torah. He found diamonds, which he polished until he arrived at the legal ruling.

When his father heard him, he said to him, "My son, you are

58

still young. Do not overly exert yourself. Save your strength. The Torah exhausts a person's strength. You have to see the light of day and breath fresh air."

Yosef heeded his father's words. At times he would go out to the seashore, gaze at the horizon, and watch the sun sinking at the end of the day. Sometimes he would embark on a ship sailing between the islands in the sea, listen to the conversation of the passengers, and look at the water. But his mind continued to think of Torah subjects, even when he was on the deck of a boat at sea.

He would walk on the beaches, breathe in the sea air with the waves washing the sand, and forget some of his daily occupations and studying, as his parents had ordered, for the sake of his health.

His father praised him for this. But the next day he would arise early and hurry to the study hall, which was the center of his life. He dove into the sea of the Talmud, descended to its depths, studied his books, and discussed legal topics with the scholars in the study hall, all of whom were many years older than he was.

His uncle Rabbi Yitzhak, who had "adopted" him after the loss of his own children, stood by him, and was always ready to explain any matter Yosef had difficulty in understanding. He explained, guided, and at times brought Yosef to his home to study together with him until late at night. He was amazed by the greatness of this youth, by the depth of his understanding of the topic he had studied and by his ability to cut to the heart of any subject.

No matter how much he studied, the idea of gathering together all the laws burned within him. The more he learned, the more he felt the need for a new compilation of laws and rulings.

A great fire burned in the study hall. People who came near to Yosef felt the heat of this fire. They thought to themselves, A mighty oak is planted here. Its branches descend deep into the ground, splitting any rocks in the way.

The splashing of the waves could be heard in the distance. Ships passed between the Strait of Dardanelles, bringing

additional exiles from Spain and Portugal. He thought of a period of isolation, somewheres in the

distant mountains, perhaps in a cabin in the Galilean hills. There he would delve deeply into his books, gather together all the laws, spend his days and nights in Torah and Divine service. This was a great work, demanding an effort of many years.

He collected whatever books could be found. He had the collections of books from his study hall, and went from one study hall to another to discover books which he had not yet studied.

He discovered new things, new laws and interpretations which he had not known before.

He thought about the collecting of laws and rulings, and dreamed of going to Eretz Israel. There, in the land of the Patriarchs, he would be able to study Torah without disturbances or cares.

He was closely tied to his parents, but the hardships they had undergone in Spain and Portugal had done their damage. He saw how they were weakened by the sicknesses that struck them, how they aged from sorrows and troubles. He was sorry for them and worried about them. Yosef and his brothers were the center of their world. They entrusted Yosefs education to the uncle Rabbi Yitzhak.

The study hall was close to the busy marketplace humming with people. At times the sounds of the buyers and sellers reached his ears, but this noise did not drown out the sounds of the study of the Torah.

During the day he would arise at dawn to study, before the prayers, and continue studying after them. When he left his house for the study hall the world was at peace and his mind was fresh.

***

The letters stood before his eyes, the words penetrated into his mind, his thought was clear. At the hour that he left his home for the study hall, he would meet workers who arose

60

at dawn to hurry to their work. They were hurrying, and he was hurrying. Sometimes they stopped him and asked, "Young man, where are you hurrying to at this hour?"

"To study Torah, to repeat what we learned." "At such an early hour, when everyone is still asleep?" When he opened the door of the study hall, he found a light

shining out from it. The light came from an oil lamp which had been left burning all night. He saw a shadow sitting next to the lamp, moving to and fro, At first he didn't think to look in this direction, but when he looked, he saw that this was a diligent scholar sitting next to his Gemara, paying no attention to what was going on around him.

He waited for his study partner, Itamar Hakohen, to come. He also was from a family of exiles from Spain and Portugal. They studied together the entire day. When they parted at night, they agreed to get up early and learn, starting at dawn.

He saw that Itamar had awakened earlier than he had; he might have spent the entire night in the study hall studying. When Yosef came up to Itamar, he could see the tiredness in his partner's face. Then he knew that Itamar had spent the night over his Gemara. When he saw Yosef he lifted his head from his book, and intended to sit next to Yosef. He trimmed the wick of the lamp, and tended to the flame, which had split into two.

Outside, the dawn wrestled with the last remnants of the night. The first light of dawn could be seen through the window. The trees on the hills were illuminated by the dawn.

Yosef looked at the dawn breaking and saw a new day before him, a day telling him that many bright new ideas would dawn in his mind, as clear and shining as the new day, giving him new insights into the Torah.

Itamar said to him "Sit down, Yosef, and we'll begin to learn again where we left off yesterday."

"You must be tired from studying the entire night." "No, I am not tired. I learned many new things this night,

and it was only towards morning that I dozed off. Now I have to shake off the cobwebs of sleep." And indeed, when they sat down to study, Itamar did not exhibit the same tiredness

61

that had bothered him. His mind functioned as if he had just now begun the day.

Yosef said to him, "Today we will begin to learn the rulings of the law. We will study the actual laws of each topic, and not stop with an understanding of the basic principles and logic involved. The world needs this. Customs have taken root and new rulings have been issued, but they have not been recorded, or even concentrated in one place. We must take this task upon ourselves."

***

Both of them accepted this, and they began to study by a new method. They studied the Gemara, Rashi, and Tosafot, followed by study of the poskim. They wanted to clarify the final law for every subject. They encountered the need to summarize the early and later poskim. Many things which were dispersed throughout the writings of the poskim were gathered by them and written in a book. At times they sought but did not find a unified ruling, because there were changes in the opinions of the poskim. This new method of study was exhausting, because they did not deal only with extreme pilpulim (logical arguments) which sharpen a person's mind and are enjoyable, but with research into legal rulings. Mounds of books piled up on their desk.

The colors changed outside. The black of night had faded away long ago, and they did not sense that the day had crept in. They remembered that they had not yet recited the morning Shaharit prayer. They interrupted their studies and hurried to the study hall to find a minyan of ten for prayer.

They found the last minyan, consisting of elderly scholars whose time was their own.

The elderly scholars asked them, "Why is today different? Why have you come to pray in our minyaril"

They answered, "We arose at dawn to study in the study hall, and we were absorbed in the study of Torah."

They began to pray. Many of the topics they had studied remained unresolved in their minds. They continued to think

62

how to find the proper ruling on a certain topic. They had to stop thinking about this, and concentrate on their prayers. Yosef found it easy to make the transfer from his studies to prayer. Itamar was torn between Torah and prayer. Ideas raced through his mind. He thought of a new interpretation of a verse, which would solve the problem they had with a certain ruling.

He looked at Yosef, standing silently, absorbed in his prayers. He wondered how Yosef could so easily make the transition from the world of study to that of prayer.

When they finished praying, Itamar told Yosef that he had thought of a new idea regarding what they had learned that morning.

Yosef told him, " I thought of this when we studied the topic, but I waited, in case I had erred. I always think about something twice before I draw my conclusions. Now that you have reached the same solution, it appears to me to be perfect. Our solution is in accordance with the opinion of the great Torah scholars."

They went out from the study hall to eat breakfast. A long day was still ahead of them.

63

Chapter Six

The Idea of Legal Ruling

The idea of legal rulings filled their thoughts. It involved much hard work. They had to study the sources, to examine the topic with all its commentaries, to review all the

poskim, to learn what had been accepted, and what had changed as a result of the latest rulings. They had to examine the customs of the various Jewish communities which had taken root over the course of centuries, in comparison with the different customs of other communities, and to learn what was the basis for these practices.

"This is work for a lifetime," Itamar said. "Yes, this is a life"s work. We need it, and it needs us.'5

"Do you intend to devote your entire life to this work of study and rulings?"

"This is still a test. We have to see how we can form patterns for making rulings. Time will tell whether we will be able to continue what we have started. G-d will help us."

"How will you dare to take upon yourself to deliver final rulings on subjects in which the rulings are scattered and on which opinions are divided?" Itamar asked.

" I f we specialize in this, and if we acquire expertise and sharpness, then we will be able to determine the ruling, just as the great sages did when they reached the conclusion that this task had been imposed on them," Yosef replied. "No one imposed this task on them. They took it upon themselves to deliver rulings and to organize the laws. Since they intended to serve the L rd in holiness, their books were accepted by the majority of the Jewish people.

"There was a great controversy about the books of Maimonides, the 'great eagle,' who became a lawmaker, wasn"t there?"

"Yes. A great controversy arose, mainly about his philosophical works. Mountains of commentaries, the most

64

important of whom is the Ravad, Rabbi Abraham ben David of Posquieres, have been written about his books. He dared to undertake a task that others were afraid to do, without mentioning the sources of his rulings. Since then, however, his books have been accepted by the Jewish people, who follow his rulings. He is accepted so completely that it is said, 'From Moses to Moses (ben Maimon — Maimonides), there was none like Moses. He was the 'pillar of fire going before the camp.5 "

"Do you want to follow in his footsteps?" " I will follow in the footsteps of all the poskim who came

after him. Perhaps we should base our book on the Mishneh Torah by Maimonides? We should think about this. This still is a trial, and we still are at the beginning of the road."

After this they continued to study, to pile books one on top of the other. This was real work: to search, to clarify everything, to find the way to decide between the different poskim. At times they asked for advice from a Torah scholar who knew more than they did. Thy did not always accept his advice, however, because they considered themselves to possess expertise, based on their study of the topic, while he relied only on his memory.

During this test they undertook in the study hall in Constantinople, they learned just how scattered the rulings were, and how great was the need to organize them. They studied different topics. They read the books of the poskim, they sifted, revealed, and formulated the framework of the law, but not the law itself.

They went from the study hall home, and from their home to the study hall. Their entire world was concentrated in the four cubits of the law. Yosef was worried by his fears that the new book in which the rulings would be organized would once again arouse controversy, and that Torah scholars would disagree with him. He therefore decided to base his book on a book by one of the leading poskim, in the form of notes and interpretations, in which he would organize all the rulings.

His friend agreed with this method. "We will base our writing as a commentary on Maimonides"

Yad HaHazakah," his study partner suggested.

65

"Yes. This is a reasonable idea, but let me think about about it ."

He began to write notes and commentaries on Maimonides" work, as the basis for a book of laws and rulings based on the writings of all the early and later poskim.

The more he delved into what was written in the Mishneh Torah, he realized that Maimonides only stated the ruling. In order to arrive at a new ruling, he had to cite the sources of all the leading poskim who followed Maimonides. There were many of these, and he was afraid the work would be too great for him and his abilities. He had to swim in a sea of written material and decide between authorities who disagreed with one another.

The end product of this would be too long, while he intended it to be as concise as possible, so as not to tire the reader.

For many nights he sought the way to shorten his writing, while still including the opinions of all the poskim and providing the final ruling.

Suddenly he had a burst of inspiration. The idea was born while he was talking to his partner Itamar, with whom he discussed everything, and whose advice he asked on every matter.

" I will base my writings on the Arba Turim by Rabbi Yaakov, the son of the Rosh, who cites the opinions of most of the poskim."

"This idea appeals to me," Itamar agreed. The two began their attempts to write commentaries on the

Arba Turim. They studied together and revealed the topic. After they

studied the Babylonian and Jerusalem Talmuds, they studied the Tosefta, Sifra, Sifrei, and Mekhilta. They did not stop with these, but studied the writings of the commentators and poskim who came after these works. Finally, they formulated their conclusions on each topic, and wrote down their commentary, notes, and the final ruling of the law.

"Yosef, how will we rule, according to which sages?" "In the case of every law which was discussed by the three

"pillars of the law," Rabbi Yitzhak Alfasi, Maimonides, and the

66

Rosh (Rabbeinu Asher) and regarding which they agreed, the law follows their opinion. If they disagree among themselves, then we decide following the majority opinion, of two against one. If these poskim do not deal with this law, then we will bring in place of them the opinions of Nahmanides (Ramban, Rabbi Moses ben Nahman), Rashba (Shlomo ben Avraham Adret), and the Ran (Rabbeinu Nissim). These are our rules."

Yosef became famous as a posek, a decider of the law. He received legal queries from the Jews of Constantinople as well as from more distant locations.

He delved deeply into each question, and specialized in delivering the final ruling. The person who asked would receive short responses, in which Yosef thoroughly explained the law. His responses enhanced his reputation, and he was known throughout the Diaspora.

He collected his writings and rulings. The questions he was asked disturbed him and hindered his idea of writing a book of rulings. On the other hand, however, they aided him to formulate the method of the rulings.

Yosef Karo lived for nineteen years in Constantinople, engaged in Torah. He lived a life of purity and abstention, fasting often.

He was buried away in the study hall behind a mountain of books, acquiring expertise. When there was a discussion of a point of law in the study hall, Yosef cited the passages from the Talmud by tractate and page — from memory.

Before he wrote a response he would fast, praying that what he would produce would be correct and would not harm anyone of Israel, in accordance with the true intent of the Torah.

The fasts and the mortifications he engaged in left their marks on his body.

He approached the age of thirty, and still lived a solitary life. The Torah was the joy of his life.

His devoted study of the Torah, day and night, led him to a life of abstention from the pleasures of this world. Every

67

day he delved into the treasures of the Torah and revealed new things. His world revolved around this.

Although he cut himself off from his surroundings, he was known throughout the world. Renowned rabbis addressed legal queries to him. His responses were noted for their shortness and clarity. At times he would not cite the sources. He relied on the fact that the person sending the query was a Torah scholar and would search for the sources himself if he wanted to know them. At other times, however, Rabbi Yosef would cite the sources for his ruling in order to provide a basis for his opinion, if he thought that this was necessary.

He still thought of writing his great book, the book of legal rulings. He wrote down things and collected other things. Every day he wrote down legal rulings. He knew that this book would occupy him for many years.

His diligence knew no bounds, He would stay in the study hall from morning till night, not stopping his studies for a minute. The other people in the study hall would stare at him in amazement: how did he have the strength to sit in the study hall nonstop, day and night? Some of them came to him and said, out of concern for him, "Rabbi Yosef, perhaps it is time to breathe fresh air, to go to the shore to swim in the ocean, to see the world outside the study hall.,

" I am still at the beginning of the Torah, I have not yet managed to learn a single chapter," was his response.

He would wake up every morning with the fierce desire to study Torah. He was possessed by the wish to master the entire Talmud, not to miss a single page, so that he could write his great work. He learned that he could rely on his memory. Whatever he had learned was at his total recall, as if he had studied it that very minute.

During his youth his uncle Rabbi Yitzhak supervised him, so that he would not overly exert himself. He went with him to the study hall and brought him his meals. Now that his uncle-teacher had died, he had to care for his own needs, and this bothered him.

He ate little and slept little. He devoted himself entirely to the study of the Torah.

68

People who saw him studying would invite him to partake of the Sabbath meals with them. They were honored by his presence, and invited him to come whenever he wished. He would accept these invitations only on the Sabbath, in order to be with a family and enjoy the Sabbath. During the week, he would live alone, eat something, and not lose a minute from his studies.

Women would bring hot meals to him in the study hall. Sometimes they found him in the middle of a fast, and he would return the food to them. They would return after his fast and bring him his meal. These women knew his family, and knew that he needed support, especially since he did not emerge from the study hall.

When he gained a reputation as a posek, many people streamed to his study hall to ask him questions. Yosef sought to free himself from the bother of all these questioners, and he would direct them to other rabbis who served in the city. He himself would flee to a small study hall where he could study in seclusion.

On fastdays he would spend the entire day studying Torah until the evening. At the conclusion of the fast he would go home and eat something, then he would continue studying until the middle of the night.

At times he would be bothered by relatives who sent matchmakers to him. They came and said to him, "I t is not good for a man of your age not to be married. Many marriageable women want to meet you."

"The time has not come yet," he would reply to them. "And when will the time come? You are not a youth, the

time has come to marry a woman.5' "When the time will come I will marry a woman, if I will

find a woman who is suitable for me." They left him, but they came back later and bothered him

again. In his great humility he answered them pleasantly, and did not chastise them for disturbing him. The Torah was the joy of his life. He feared that the needs of a family and the need to earn a livelihood would prevent him from reaching the necessary levels of Torah study.

***

69

Sometimes in the evening Yosef would go to the shore, to rest and to enjoy the world of the Holy One, blessed be He.

The sun was sinking in the sea. A ball of fire burned in the distance.

He enjoyed these hours of solitude. His long hours in the study hall caused him to lose all sense of time and space. He needed time to rest, but he couldn"t find the hours for this, because Torah study occupied him totally, and it was a pity to waste even a single minute.

He dipped his feet in the sea water. It was during these minutes that he thought of new

interpretations of the Torah, new insights, new understandings, which he did not comprehend during his regular hours of study. His mind was clearer and calmer, more absorptive and more fertile.

He saw before him the people who had accompanied him throughout his life: his father Rabbi Ephraim and his uncle Rabbi Yitzhak, who had treated him as a son after the death of Yosef's father and after the death of Yitzhak"s children. He owed most of his knowledge to them, and their images were always before his eyes.

He thought of the great teacher, Rabbi Yaakov Berab, whom he had seen in Portugal. The image of the rabbi and yeshivah head had remained with him through all the years since then. He had always wanted to be near Rabbi Yaakov Berab, but this had not been possible, because he had gone to Eretz Israel. He settled in Safed, where he established his yeshivah and rabbinical court.

Yosef wanted to sail on a ship from Constantinople to Eretz Israel, to step onto the shore and ascend to the Galilee hills, to Safed and Rabbi Yaakov Berab.

This seemed to him to be a dream, a dream he hoped would be fulfilled. He wanted to touch the holy places, to go up to Jerusalem, to go the city of Hebron, the site of the Cave of Machpelah and the burial place of the'Patriarchs. He thought that there he would absorb some of their holiness. Here he felt isolated, cut off from the centers of Torah. He wanted to be in the company of scholars with whom he could

70

discuss Torah all the time. He wanted to fulfill this dream and ascend to the holy mountains, where he would find his soul and where he would find worthy companions.

He sat on a log with the waves washing his feet, thinking, looking out at the horizon, breathing the sea air. He thought of himself and his way of life. He dreamed his dreams, thought of the new interpretations he had composed that day and the preceding day. He longed for the atmosphere of Eretz Israel, for the company of Torah scholars and Kabbahsts, but they were distant from him and he was distant from them. The sea, the great sea full of ships, separated between them.

***

The red sunset in the sea expanded into a glowing ball of fire.

Yosef was immersed in his thoughts, and paid no attention to his surroundings. From time to time bells pealed in the area.

Suddenly someone grabbed his shoulder and shook him. "Yosef, why don"t you come to my house tonight? We

looked for you throughout the entire city until someone said he saw you walking along the shore. We were afraid that the waves had swept you out to sea."

This was his good friend Itamar, with whom he always studied.

No food had touched Yosef's lips that day, he had made it a fast day. He did not feel hungry, until the crashing of the waves brought back his appetite. Now he realized that he had been in another world.

His friend took him and they went to his house. Yosef remained silent all the time they were walking. He still had not freed himself from the dreams that had overcome him. It was as if he had returned from the upper worlds. Itamar did not disturb him.

It was late and he still had not recited the Maariv prayer, so they went to the study hall to pray. Itamar took him from there to his house, brought him food, and boiled water.

After Yosef had calmed down, he told his friend, "When I was

71

walking along the shore, new ideas came into my mind. I need a group of Torah scholars and Kabbahsts, to study together with them. Perhaps we will go together to Eretz Israel to live, there we will ascend to a higher spiritual level. I feel lonely. There are not many Torah scholars in this city, and we certainly cannot find Kabbahsts who will occupy themselves with hastening the Redemption.,

"There is a proper time for everything," Itamar responded. "Al l the time I was alone by the shore I heard the pealing of bells. I can"t free myself from them, they are still ringing in my ears. It is as if they are calling me to do a great deed."

"Your great deed is the very act of studying, and the expertise you acquire in the sea of the Talmud and its commentaries."

"Yes, but this is only preparation for the great deed." "It will come, it will come, but you must not neglect yourself

now. Remember the verse, 'For your own sake, therefore, be careful.' I f you keep engaging in fasts and mortifications, you will not have the strength to do any great deeds."

"You are right, the way before us is long, we still are only at the beginning."

This day of wandering along the beach and looking at the horizon was a day of decisions about the path of Yosef's life: to strive for perfection, to compose books of legal rulings, not to make do with writing responses to queries, to see himself as if he were going up to Eretz Israel, and there — on the hills and in the valleys — to write his books.

He returned to the study hall, but continued to hide from people, so that they would not bother him with questions and disturb his peace.

He knew that in order to fulfill the task he had set for himself, of writing a book that would contain all the rulings and laws, he would have to acquire expertise, to learn by heart every page of the Talmud, every book, every comment or addition. He was blessed with a phenomenal memory, and

72

remembered everything that he had ever studied and everything that his eyes had seen. Therefore he felt that he still could not accept the yoke of marriage, and that he must immerse himself once again in study.

He wanted to ask his father and his uncle what to do, how he should conduct himself, but they were no longer with him in this world.

After he returned from his wandering on the beach, he wanted to go to the cemetery to pray at the graves of his forefathers, He felt that he was overcome by weakness. Many questions assailed him. He wanted to recite a few chapters of Psalms at the graves of his dead relatives.

He postponed his visit to the cemetery to the following day, when he would fast. He wanted to stand before his forefathers in fasting and prayer.

Itamar stayed at his side all that day and watched over him, because he wanted to continue learning together with Yosef. He asked to go with him to the cemetery.

Yosef was pleased by this. He felt he needed a friend in order to withstand the fasting and prayer. Itamar learned much from Yosef, but his expertise exceeded that of Yosef. Itamar was both his pupil and fellow scholar. He consulted with him on every matter, because he spent most of the day with him.

He talked with Itamar a great deal about his vision of composing the book of rulings and law, and consulted with him about the ways of going about this. In the meantime they studied together, concentrating on the legal rulings. When they studied a Talmudic topic, they made an effort to discover the ruling pertaining to this topic. They delved into many books and discussed the conclusions. Sometimes they agreed, while other times they had differing opinions.

Little by little, he formulated in his head the general lines for the composition of the book of rulings, which would be a guide and way of life for every Jew.

They studied together most of the hours of the day and night. They did not yet write down the rulings, they only drew the main lines. They needed many books. There were many books in the study hall in Constantinople, but they searched

73

for additional books. Therefore they would go from one study hall to another to find ancient books, manuscripts by authors, and queries and responsa.

Yosef would fast every Monday and Thursday, and this weakened him, When the sun was especially strong, he felt the need to rest.

He prayed silently. When he prayed, he felt uplifted, which was why he prayed for so long each day, emphasizing each and every word of the prayers.

At times when he prayed he would ascend to the upper spheres, seeing visions that testified to his closeness to heaven. He would spend long periods meditating in the study hall of the Kabbahsts. Instead of talking to other people, he would spend his days and nights on Torah, the Divine service, and the secret teachings.

Emissaries would enter the study hall in which he was learning, bringing letters with legal queries by rabbis throughout the country who were not capable of answering them by themselves. Since he was renowned for his expertise in the Talmud, and especially in the poskim, they sought his aid.

They would describe the issue, list the sources they had examined, and state their doubts. He would use his memory, take books down from the shelves, and turn the matter over in his mind. Sometimes he would think about it for several days, for there were arguments on each side. He had to be razor-sharp in his decision. Although it was hard to reach a decision, he was confident that his decision was well-based. At times all the sources dealing with the issue passed before his eyes. But there were books which he had not yet studied, which he knew discussed this topic. He would go to all the study halls in search of the books, and to the libraries of rabbis, in order to find what he needed, until he wrote the correct response.

The queries piled up in front of him. He would write down his thoughts on each one, so that they would be ready when he would write his book of legal rulings. His study of queries and responses gave him the expertise that he needed.

***

74

His great project took shape in his mind. He saw before him a long series of books, rulings, and laws, on the entire Talmud.

But he was consumed by doubts, because of the comment of a Torah scholar who saw him studying the poskim in the study hall. The scholar said to him: " I f you write a short book of all the rulings and laws, I fear that people will neglect the study of the Torah, and will make do with the study of the rulings only. Why should they toil day and night over the volumes of the Talmud, when there is a book containing all the rulings and laws open before them?"

"My book will be meant for scholars who have already studied the Talmud," Yosef answered.

"But what will prevent any common person from studying your book and saying, ' I am expert in the Talmud, I have learned to deliver rulings' "

" I won"t have anything to do with such frivolous people," he asserted.

"You must think about the consequences of the publication of such a book."

"But there already are hundreds of books by the poskim, and no one has has ever said not to write such books, because of the fear that people will not study the Talmud."

"Yes, that is so. But you plan to write a much more detailed book than any of the others."

" I have not yet decided upon the contents of the book. It might be notes on the other books by poskim, or a book of rulings, or a summary of all the poskim in one book."

He was assailed by doubts. He discussed this with Itamar. His friend told him, "You don"t have any reason to worry. Whoever wants to serve as a rabbi will need your book. Whoever wants to study Torah will study the Talmud; if they were to give this up, they would not be able to understand the poskim. You don"t have to worry about frivolous people. They won"t be able to understand your book without having studied the Talmud."

A great weight was taken off him. He saw that his generation needed such a work. Many queries were directed to him. Rabbis from important communities turned to him, knowing that he

75

specialized in legal rulings. All this meant that there was a need for a short and clear book of the poskim, to clarify the laws which had been discussed and finalized during his time. Otherwise, every rabbi would rule for his own community, and there would not be a uniform body of law for all Israel. There would be many different teachings, instead of one Torah. There was a need for one foundation, one focal point, a collection of all the rulings, so that every rabbi would easily be able to find what he needed.

Yosef would walk to and fro in the study hall, sunken deep in his thoughts. The queries he received could be answered in more than one way, and he had to decide which was correct. Each decision was accompanied by an agonizing process of fully clarifying the issue, removing all doubts, and getting to the heart of the matter.

The queries bothered him. He saw before his eyes the great task of collecting all the scattered poskim into one book. He would have to summarize all the poskim: was he the right person for this? Could he take this burden upon his shoulders?

Even though he was thoroughly familiar with the Talmud and poskim, he still felt that he was not yet ready to start this work. Would other scholars accept his books? Would they view his work as the basis for future rulings? After all, he was an unknown scholar who spent his time in the study hall, and who did not serve as a rabbi. The Torah scholars of the time knew him and sent him their queries, to aid them in responding, but no one outside this circle knew of his existence.

Once again he went to the beach to be alone. The sun set on Constantinople, casting shadows on its houses. He saw the waves rushing towards him, and expressed a silent prayer.

He asked for the physical and spiritual strength to fulfill his task. He asked that he not be bothered, that no one oppose him, and that he would remain in good spirits, so that he could study the Torah in peace, without anger ever entering his heart.

Yes, fits of anger interrupted his thoughts. At times this was personal anger, at his failures or delays in understanding. He needed peace of mind in order to go on.

76

But at times his anger would overcome him. He was paralyzed then. His thoughts crawled along ever so slowly. He needed a spiritual awakening, until the time of anger would pass, to be replaced by days of joy.

Some of his friends told him that it was time for him to marry. This would bring stability, family life, concern for children. But Yosef feared that marriage would disturb him. He would no longer be free to study day and night. He would have to care for his family"s livelihood, and to adjust himself to his wife — and who knew better than he how difficult it was to find a single free hour of mental peace to study a complicated topic.

He rejected the matches that were suggested. He feared the effect of marriage on his studies. Besides this, the matches that were offered did not find favor in his eyes. He needed a wife whose thoughts would revolve around Torah study, so that she could understand him. It would not be easy to find such a woman. Most women wanted normal family life, and would not be willing to ascend to the spiritual level of a husband like Yosef.

***

He sought a woman who would be both a wife and a friend, and did not find one. He was secluded in the study hall, isolated from the outside world. Not every woman would want such a person as a husband.

Once again, he stood on the sea shore. He saw in his mind"s eye how he would come to Eretz Israel, hidden away with his books among the hills of Galilee, preparing a shulkhan arukh, a set table, of rulings. He needed to seclude himself for this task, to be undisturbed. He was willing to devote many years to this undertaking, but would he have the time? Would he able to bear such a life? Would he be worthy of this?

He was still in the stage of preparations, of study and thought: how would he begin this undertaking? He was certain of one thing: sooner or later he would do this work, but only when he found the proper way, at the proper time. He sensed

77

that he was qualified to do this, and if he would not undertake this labor, he doubted whether anyone else would compile such a book, which his generation so sorely needed.

He kept his secret to himself. Only his friend Itamar knew of his plans. He talked with him of his plans, asked him for advice, debated with him. His friend"s ideas helped Yosef. Itamar was a great scholar, but he was tied to the study hall bench and his daily studies. His thoughts did not seek new horizons, as did those of Yosef.

Although Yosef corresponded with the leading scholars of his time, their letters dealt with legal questions, and no bonds of friendship were struck. He was alone. He wanted to share his thoughts with them. He would respond to their queries and ask questions of his own, which he intended to include in his book. He wanted to examine their responses, to see if they corresponded to his replies, to see if their thoughts were similar to his. At times he would receive responses that excited him: their responses were similar to his. Other times he received argumentative, not relevant, replies. It was clear from such replies that the author was a scholar, but his thoughts were not orderly. He could not find the proper path, and he did not know how to deliver a ruling.

Yosef feared mental storms, like the storm that agitated the sea before him. The waves rose up, smashed against the land, and retreated. Others would ask: How could a single person take upon himself to be the posek of the generation? Who had authorized him? But he knew that he had labored over every ruling, he had invested tremendous spiritual forces in this, and he had gained the necessary expertise.

78

^ oSrn 0

nvuuvrnnuyoi ^ / * 60 : ^ »0

ppv tr-no wya 03

1 p ' »

:

: re # 1» .

79

Chapter Seven

Searching through the Genizot

The days passed in study, in searching through genizot, the repositories of old books, for ancient manuscripts by scholars who had issued legal rulings. Everything became much more serious. Books and manuscripts piled up in his personal library. He needed bigger and bigger bookcases to hold them all. The doubts that had assailed him receded. He thought that if the Rambam had taken upon himself the task of compiling rulings in his generation, and if other scholars had done so as well, then he also was authorized to engage in this, provided that he had the proper respect for the body of rulings.

He spent much time on each manuscript, until he understood it properly. Sometimes he was aided by other scholars who studied in the study hall.

He prepared for the labor before him, and he still did not know how to begin or what to do. He considered once again the idea of basing himself on another posek, and making his annotations, but he knew that this would not be enough for him. All his days he would want to write a great book of rulings, laws, and summations of the laws.

People kept coming and disturbing him. Some wanted to match him up with the daughters of respected families, others wanted to ask him questions, while others wanted to study with him or to make him their rabbi. Politely, but firmly, he turned all of them away.

The waves called to him from afar, as if they were summoning him to a far-off destination. He stood on the shore, sometimes for hours, where he was captured by his thoughts. He sought some time to be alone, in order to sum up the things he had learned in the legal works he had read. He didn"t have any peace in the study hall. Everything he had studied was engraved on his mind, and now the lines ran through his head, as if they were on a screen. The sea relaxed him. Sometimes he would

80

come before dawn, to immerse himself in the soothing waters. He needed this relaxation, in order to absorb what he had

studied, and in order to join one topic to another. He needed great expertise for this. He had to know by heart section after section, and page after page. Only in this way could he collect all the material by the poskim. He searched for the self- confidence necessary to write legal works and issue rulings. He needed to issue final rulings, because he was disturbed by the queries he received. If people were to read his books, he might get some peace.

The waves reached his feet. He saw how they rolled over the top of the water and heard the crashing of the waves. He needed power like this to write his books.

***

He came back from the seashore, from his isolation, back to his fasting and lonely life.

The elders in the study hall came to him and said, "Young Yosef the sage! Enough of afflicting yourself! Your health will be harmed. Go out into the city."

" I am not suffering. I can withstand this," he replied. "Nevertheless, you must maintain your strength to study

Torah," the elders told him. He would impose upon himself a ban on talking, and would

sit in his corner of the study hall and learn. If anyone wished to communicate with him, they would write to him on a piece of paper, and he would reply n writing or with motions. He did this so that he would not speak things which were not Torah. When people asked him to clarify a law or some other Torah matter, they would also talk to him about other matters. They would sing the praises of the intended matches for him. He was tired of rejecting their offers, and he preferred just not talking.

Sometimes people who had fled from Spain or Portugal came to the study hall. They would approach Yosef, to tell him that they had known his father Rabbi Ephraim and his uncle Rabbi Yitzhak. They were taken aback because he did

81

not answer them, but only nodded his head in reply. The fasts he imposed on himself did not bother him. On

regular days as well he did not each much: a handful of carobs was enough for him.

It was only on the Sabbath, when he was invited for the Sabbath meal, that he would eat a full meal, in honor of the Sabbath. He wondered whether his father and mother would have approved of his method of sanctifying himself by means of afflictions. He feared that if his mother had been alive she certainly would have disapproved.

On fast days he would seclude himself in the small study hall, where no one learned during the day. He would spend the entire day in studying Torah, Kabbalistic books, and works of musar (ethical teachings). He would devote long hours to praying and the recitation of Psalms. He would pray with great concentration, despite his weakness. When the fast day ended, he did not hurry home to eat. He would remain in the study hall after the Maariv prayer.

His seclusion gave him the reputation of being a holy man. Many people would come to him to receive his blessing. He refrained from giving blessings. He felt that he was a simple person. He did not want to accept this mantle of holiness, but the masses would not let him remain anonymous.

People would implore him, "Yosef the Sage! My son is sick, with a serious illness. Please pray for him."

" I will pray. May it be G-d"s will that he recover." Yosef could not refuse the mother"s plea, and promised to pray for her child.

Yosef fulfilled his promise. He prayed fervently for a long time on behalf of the ill child.

The following day the mother came, beaming. She said, "Yosef the Sage! Your prayers helped. My son recovered from his illness yesterday!"

The stream of people coming to him increased, and he could not study in peace. He thought that maybe he should move to a

62

small town, where no one would know him, and where he could sit by himself and study, but his ties with friends and relatives prevented him from taking such a step.

He spent his time swimming in the sea of Torah, and he did not sense that he was getting older. His friends came and tried to match him up.

"Yosef the Sage! It is not good for man to be alone. I have a distinguished girl from a good home to propose to you. She is good-hearted, sincere, and suits your wisdom and piety. She will not interfere with your studies," they said to him.

Many scholars offered their daughters to him, but he was not yet convinced that the time was ripe for this. He did not accept any of the offers.

Since he did not give a definite "No" to any of the offers, the matchmakers did not know what to think.

He was alone, and so the neighbors invited him for Sabbath meals. They also troubled him with offers of matches.

He sought a wife who would appreciate his constant studying, who would not raise obstacles in his path, who would allow him to continue his way of life of studying, abstinence, isolation, and afflictions. How would he find such a wife? She would have to be the daughter of an outstanding scholar, who had seen such a way of life at home, and who had absorbed the spirit of Torah; who would be blessed with understanding, wisdom, and piety; who would be righteous, the daughter of a righteous mother, who had been educated to honesty and humility.

When a scholar came and offered Yosef a match, he would tell him what he wanted how the bride would have to act and what he wanted from his life, and he asked whether she was willing to accept this. Sometimes the matchmakers would return and say that the girl was not willing to agree to his demands. Other times they came back with the agreement of the girl and her parents to his requests. But he was afraid that this agreement was insincere, and that after the wedding it would be forgotten. He needed a wife who very being radiated honesty.

The people who came to him with offers left empty-handed. His senses told him that they were not offering him the wife he

83

needed. He remembered his mother"s admiration for his father. He knew that such a person had to be his companion in life. But how was he to find such a woman? Who would guarantee that after the wedding his wife would not let him down? His entire way of life would be harmed. All his aspirations and plans would vanish into thin air.

He stood on the seashore. The waves washed against the golden sands. Twilight descended. He felt that bells were ringing in his ears. These were the bells announcing a new period — but he did not know what this period had in store for him.

He undressed and immersed himself in the sea. Now he was cleansed and purified.

He felt relieved on the way back to his home. Several things had become clear to him at the seashore. He needed a new period in his life. Perhaps this was marriage? This would be a new way of life, an end to his seclusion.

A great weight had been removed from his shoulders, permitting him to walk home quickly as if important news were awaiting him at home.

***

That evening by the sea changed his life. He realized now that he would have to chart out his life.

He saw a situation of anarchy in the different Jewish communities. There were disagreements and quarrels about the different practices of each community. The exiles from Spain had brought with them the practices of the cities and towns in which they had lived. Each community had its own practices. Some of the practices of Spanish Jews were influenced by the non-Jewish world in which they had lived. The laws of modesty had been breached; young people would participate in parties and other immoral activities. And this was not all. All humans are forgetful. Some scholars had forgotten the law, because of the many works of poskim before them. Not every rabbi was capable of investigating the roots of each law in the Gemara, commentaries, and rulings.

84

Yosef was convinced that the path he had set for himself was the right one. Due to the differing practices, the Torah was in danger of becoming many different teachings.

He had to prepare himself for this mission, both intellectually and spiritually. A life of modesty and physical afflictions was the best preparation for the writing of a collection of all the laws, in order to join together all the communities and prevent quarrels.

This period of preparation would be a lengthy one. During this period he would need rest, not to be disturbed by life"s concerns. This is the reason why he did not accept a position as a rabbi. When he was sent questions about the law he would reply, but he did not want to accept upon himself a formal position.

Being alone did not bother him. He needed solitude to delve into the depths of the works he studied. He could not do this if he was weighed down by the burdens of a family. He still did not know when he would be ready to take pen and paper in hand and start to write. In the meantime, he sorted out the laws, according to the questions which he received.

Many communities of Spanish Jews asked him to serve as their rabbi. He turned down all the offers. The time was not ripe for this. He wanted to head an academy where he would lecture to his students, teach then how to think, and impart to them everything he had learned. But the establishment of such an academy required time and money. He had neither of these, and so he continued in his daily routine, from his home to the study hall and back.

***

Ever-increasing numbers of reports of disagreements and quarrels about practices and laws came from different communities. He was troubled by these arguments. In some cases questions regarding these practices were directed to Yosef, who had gained a reputation as an expert in laws and practices. He issued rulings, but he saw that the unrest only increased. All these added to his desire to collect all the laws into a single

85

clear and concise work, without argumentation, so that every scholar, and even every simple Jew, could look in this book and know what to do.

He still kept himself from thinking about establishing a family. His friends came and told him, "Since you have separated yourself from the affairs of this world, and you do not know how to engage in commerce, since Torah is your sole occupation, do not set your sights too high. Choose for yourself this girl. She is a proper, obedient, Jewish wife from a modest family, who herself is modest, and who will care for your home. She is not the daughter of a scholar, nor the daughter of a wealthy man. She does not have any possessions of her own, but she is worthy of you, because of her humility and because of her friendly character. She will maintain your household honestly, without great aspirations. She will not seek to live in a palace, but rather in a house of ordinary people. She will not raise her voice. She will consider herself privileged to be the wife of a great scholar, and she will stand by you in every thing.

Yosef heard this while all his time was spent in ascending to higher and higher levels of Torah scholarship. He heard this, and was undecided. Every offer that made made raised doubts in his heart, and he could not decide. A woman appears to possess all the proper virtues and acts respectfully, but might appear differently after the wedding, and act disrespectfully towards him, making fun of a way of life and aspirations that she could not understand. Such a woman could harm all his plans in life. This was why he was careful. He examined every offer made to him to the finest details.

He wanted to hear of prospective matches with the daughters of rabbis. He himself could not properly evaluate the proposals, he reasoned, while the daughter of a great rabbi must certainly have learned much and absorbed the proper values in her father"s house. She would understand him. He thought that he would tell her of his thoughts and his aspiration to devote himself to study. If she would agree to this, she undoubtedly would understand his character and soul.

Once he had reached this decision, he rejected all the

86

offers made to him, and asked that only the daughters of renowned scholars be presented to him. Such matches were indeed presented to him, and he examined the offers. There were many such offers. He postponed his decision. At times the offers were too good. They included financial support for the home and family, so that he could continue his studies. One offer came from Adrianople, regarding the daughter of the rabbi of the community. He knew this rabbi, from his correspondence with him on legal matters.

***

This was the daughter of Rabbi Hayim Albalag of Andrianople. Since he knew of her father's piety, he agreed. He thought that her father would serve as an example to her, teaching her to be a modest wife who does as her husband wishes.

Emissaries kept going back and forth with questions and answers. This was a long, drawn-out process. Both sides were hesitant. The bride was apprehensive of his righteousness and afflictions, lest he would not have time for family matters. Rabbi Yosef was apprehensive lest his studies be disturbed. Everything was straightened out in the negotiations between the two sides. All the doubts were resolved. They entered under the bridal canopy, and a new Jewish family came into being.

Rabbi Yosef moved to Adrianople, near his father-in-law. He was known for ruling in accordance with the accepted law, and therefore many pupils gathered around him in the study hall of the city, from the community itself and from the surrounding towns. They were devoted to him, and regarded him as their main teacher. He lectured to them, directed their studies, and supervised them. He taught them the novellae, the new interpretations he composed, and they asked questions. These discussions added much to his understanding. As it is said, "And from my pupils I have learned the most."

He found what he had been looking for: a quiet place in which he could study in tranquility.

Since the community supported him, and he was not bothered

87

with having to earn his livelihood, he decided that the time had come to write his book, Beit Yosef.

He needed a great deal of rest, and a place for the many books he would require while writing the book. A small room was found for him in the study hall in the city. There, in the attic room, he sat and wrote, surrounded by piles of books. He would spend days on end there, hidden behind his books. His wife would bring his meals to the study hall, so he could maintain his strength. She stood by him and supported him, as she had promised.

The members of the community came from Italy, Spain, Germany. The exiles from these lands had come to Adrianople to find a place of refuge. The Jews led a comfortable life in the city. They dealt in commerce and trades. The Jews from Italy built three synagogues: "Italy," "Apollia," and "Sicily." The exiles from Spain built seven synagogues, which they named after the cities from which they came: Arnon, Catalonia, Maracai, Toledo, Ibora, and Portugalia. One synagogue was named "Geirush," after the Exile (geirush) from Spain.

***

There was also a separate community of Jews from Germany in Adrianople. This community included Rabbi Yitzhak Zarfati, one of the leading Torah scholars of the time. Rabbi Yosef would discuss Torah with the scholars from Germany, France, and Italy living in the city.

There was even a community of Karaites in Adrianople. They had come from Crimea. The members of this community were known in the city for the new ruling they had issued for themselves, permitting them to light a lamp before the Shabbat, and leave it burning all Shabbat eve, so that they would not have to sit in the dark. This was contrary to the practice in all the other Karaite communities, who opposed this new ruling, and a controversy erupted over this issue.

Adrianople was a crossroads and a trade center. Long caravans loaded down with goods, headed by Jews or Arabs, would go out from the city to the surrounding districts, and

88

also to distant destinations. Since many decrees had been issued against the Jews of

Germany, making their lives bitter, many of them decided to leave their homes and seek a place of refuge. They wrote letters to Rabbi Yitzhak asking him whether this and other cities in the Turkish empire would be a safe harbor for them.

He replied to them: "To my brothers and masters, my chiefs and friends, German and French Jews, wherever they are: I , Yitzhak Zarfati, am your servant and little brother. Although my young family is from France, I was born in Germany, where I studied under my teachers, the rabbis of Germany, and served them.... I was exiled from the land of my birth and came here, to the land of Turkey, a land in which all good is to be found. The thoughts of the L rd were good, to send me and you here to live. Every day large caravans of Arabs, traders, and Jews set out. They way is close and safe, like a person going with his beast to market.... And now do not be indolent or slack, return O Israel! Arise for your resting-place. They dwell safely here, every man under his vine and under his fig-tree. How many good qualities does this place have, and its inhabitants are graced. This is not so in Germany and in all the surrounding lands.... And now O Israel, why do you slumber? Come and inherit the land that the L-rd gives you."

Many German Jews who had suffered from oppressors in their land heeded his words. They came to Turkey and settled in this city, establishing the Ashkenazic community of Jews from Germany.

***

The Jews were centered around their individual communities, each of which had its own practices and customs. The great number of communities and synagogues in the city led to divisions and disagreements. Each community maintained its own customs, based on a tradition of generations that they had brought from their land. Each community was a separate society, with its own rabbis and scholars. The assimilated Jews who came from Spain had not abandoned their faith, but

89

the young among them adopted the customs of the non-Jews. They went to parties and acted in an immodest manner.

Yosef looked at the life of the Jewish community in Adrianople. He saw that the Torah had indeed become many teachings. This had not been so in Europe, from where they had come. In Europe, all the members of a community followed the same leaders and observed the same practices.

Whoever belonged to a certain synagogue regarded himself as belonging to it forever, and was forbidden to go to another synagogue. This caused arguments to break out in due course, between one synagogue and another, and between one community and another. At times the rabbis also were involved in these disputes.

Rabbi Yosef saw the differences in customs and was horrified. He was certain now that he had to take upon himself the task of writing a book of laws which would be uniform for all Israel.

Now, after his marriage, he was no longer troubled by worries about his livelihood. He began to write his book, Beit Yosef. He used his books, as well as the books the exiles had brought with them from wherever they had come.

There were several great scholars living in the city, and he discussed matters of law with them. He discussed Torah with Rabbi Aaron Trani, who had come from Spain. Each helped the other to gain a deeper understanding of the Torah. He also discussed Torah with Rabbi Moshe Trani, Rabbi Aaron"s nephew. Although he found it very pleasant to be in their company, he spent most of his time alone in his attic room, busy writing his book.

90

Chapter Eight

Leaving After an Argument

Each community lived within itself, both inside and outside the synagogue. Each community appointed its own rabbis and scholars. They competed - and clashed — with each other. Sometimes this was because of their customs and their rabbis, and other times these disagreements were due to monetary matters or the honor each community thought it deserved.

The quarrels which were brought before him for his decision distressed Rabbi Yosef. He hated arguments, and wanted to unite the communities and their customs. This gave him an even stronger reason to write his book, to collect the laws and practices and decide between them, in order to prevent disagreement.

He was occupied in writing responses to the legal questions addressed to him. He knew what to respond, but he hesitated. His expertise aided him in finding the right sources. He had a phenomenal memory. Whatever he had learned remained engraved in his mind, ready for use. When he was asked a question, he would turn over the pages, in his mind, of the Gemara, the commentaries, and the poskim, until he found what he needed. At times he discovered that the things he remembered by heart were written exactly as he remembered them; other times, they were written differently from what had been concealed in his memory, many years before.

The common people would come to him with their claims against one another. They knew that he was expert in the laws and rulings. Some gave him money for the time he spent on their matters, while others did not leave him anything. He was supported by his father-in-law, but he spent most of his time in the study hall, where pupils from the city and the surrounding area came to hear him teach. At times a man would bring his son to him and asked that he be accepted into Rabbi Yosef's

91

academy. The man would promise to participate in the expenses of the study hall.

His contacts with the people of the city showed him once again the differences between their customs and laws. Rabbi Yosef was accepted by all the members of the different communities, all of whom came and asked his opinion. In some instances he resolved the disagreement. Other times, the quarrel continued even after he had issued his ruling, because one side did not want to accept his verdict, even though it was based on the legal sources discussing this topic. They said, "Our practice is different. This is the practice we brought with us from our community.,

He devoted time to the writing of his book. He collected sources, arranged them, read other books, and took what he needed from them. His brain absorbed everything and produced what he wrote down. At times he would remain in the study hall for days on end until the topic he was working on was ready. It was clear that he had to append his work to one of the leading poskim. He still considered which author was the most suitable for this.

At first he wanted to append his work to the Rambam, but it seemed to him that the Rambam was too sharp a posek. He needed another posek, one who was more gentle and who discussed things in greater length. After thinking the matter over and discussing it with other scholars, he chose Rabbi Yaakov Baal HaTurim as the author to whose book, the Arba Turim, he would append his work, Beit Yosef, in the form of annotations. But things stretched out. He needed a lot of time, which he did not always have, because he was bothered by legal questions.

***

A quarrel among members of the Catalonian community led to a disagreement among the scholars in Adrianople. Rabbi Yosef was involved in this dispute, because he was asked to issue a ruling.

One of the scholars in the city, Rabbi Yom Tov, asked that

92

several members of the Catalonian community study Torah with him on Shabbatot. The Hakham (sage) of the community did not agree with this, because the number of people accepting Rabbi Yom Tov"s teachings had decreased. The heads of the community also opposed it, but the members of Rabbi Yom Tov"s circle were faithful to him and continued this custom. After some time had passed, Rabbi Yom Tov wanted to teach his followers within the synagogue. The heads of the community opposed this, claiming that this was disrespectful to the established Hakham. They were afraid that this was an attempt to establish Rabbi Yom Tov as the Hakham, in place of the current one. This dispute became stronger and stronger, until the entire community was aflame.

Since this was so, Rabbi Yom Tov was asked to end the dispute, because the heads of the community and the sages opposed him. He went up on the bimah in the synagogue before the entire congregation and opened the Ark. With the consent of those present, he accepted upon himself, by all the curses and oaths written in the Torah, and by the force of a her em (a vow not to do something), that he would not teach in the synagogue and that he would not assume the position of Hakham of the community, as long as the present Hakham would be alive. His words were accepted and the dispute died down. The matter was publicized throughout all the communities in the city.

A year later the Hakham died. Rabbi Yom Tov saw himself as freed from his oath. He asked the heads of the community and its judges for permission to teach his circle of students in the synagogue. The judges and the communal leaders were opposed to this. They said that no change should be instituted until a year following the death of the Hakham. They also said that the appointment of a new judge in his court should be postponed for a year. The honor due the Hakham reflected upon the honor of the entire community.

But Rabbi Yom Tov and his followers decided, on their own, to come to the synagogue and study, even though the heads of the community had warned him not to do so. After the Minhah prayer on Shabbat, he and his followers remained in the synagogue and studied. His followers said, " I f anyone bothers

93

us, we will stand against him, even if we have to strike him." The heads of the community assembled the representatives of the other communities in the city and asked for their support, so that Rabbi Yom Tov and his followers would not go against their decision. In their opinion, this constituted a violation of his her em and oath.

The controversy spread, until it engulfed all the Jews in the city. Some supported Rabbi Yom Tov, while others supported the heads of the community. Rabbi Yom Tov"s followers refused to heed the opinion of the heads of the community, which was not to institute any change until the judges would issue their ruling.

***

The Hakhamim of the other communities arose and said, ',Since Rabbi Yom Tov and his followers are conducting themselves within the synagogue against the opinion of the Hakhamim, let us impose a ban on him, lest all the barriers against lawless conduct be breached."

Rabbi Yosef was asked to give his opinion regarding the dispute. He ruled that Rabbi Yom Tov acted improperly, and that he was subject to the ban.

This ruling swept Rabbi Yosef into the dispute that raged, not only between the members of the community, but also between all the scholars in the city. He was supported by Rabbi Aaron Trani, who agreed with his ruling.

Rabbi Yom Tov declared: " I do not agree with this ruling. I am the Hakham, whether you agree or not." He was accepted by his followers as the Hakham and rosh kahal, the head of the community.

More and more people were drawn into the dispute. Some supported Rabbi Yom Tov, while others supported Rabbi Yosef's ruling. Some scholars wrote rulings in favor of Rabbi Yom Tov, including Rabbi Yisrael, the son of the gaon Rabbi Eliyahu Mizrahi, who found legal reasons to back his opinion.

Rabbi Yosef refuted all the proofs that Rabbi Yisrael had brought.

94

There was no end in sight to the dispute. More and more scholars supported one or the other of the sides.

Finally Rabbi Aaron Trani, who was one of the leading scholars of the time, softened his position and became the defender of Rabbi Yom Tov, saying that his intentions were good.

But Rabbi Yosef would not budge from his ruling. This dispute saddened him. He saw scholars who did not

defend their position, which was based on the halakhah, as he had clarified it. He knew he could no longer remain in this city, with the fire of disagreement rising and enveloping all the Torah sages.

One disagreement led to another: between a congregation and its rabbi, between one rabbi and the other rabbis. He found himself in the center of the controversy, under pressure from all sides. He was saddened by the fact that the sages of the city, including his friend Rabbi Aaron Trani, with whom he had discussed legal matters, ignored his decision, agreeing instead that Rabbi Yom Tov should serve as rabbi, against Rabbi Yosef's ruling. Rabbi Yosef regarded this as a slight to the honor of the Torah. He was shocked by their action.

He began to think that perhaps he should flee from this controversy and leave the city. He broke his ties with the sages who cancelled the ban on Rabbi Yom Tov, going against his ruling. They were not being honest with themselves, and they certainly were not worthy of his company. He secluded himself in his attic, and wrote his work, Beit Yosef. He left the attic only to go tp the study hall for prayers three times a day. He saw the other sages of the city engaged in worldly matters. Some dealt with merchandise, and others were partners in business ventures while he devoted all his time to Torah.

His wife said to him, "Maybe you too should deal with merchandise, and bring us some livelihood, like the other scholars."

" I am not suited for this. The Torah is my only merchandise," he replied. "We will have to leave the city and move to another community, to escape the controversy."

" I am shocked by this. How have we come to this, when all

95

you do is sit and write legal decisions. You aren"t responsible for what happens after you write your decision."

" I cannot live among those who cause controversy and among scholars who do not want to know the law, but act according to other considerations. I must escape from controversy and those who are not honest with themselves.,

"But Rabbi Aaron Trani was your friend and admirer. Why did he come out against your ruling, after having agreed with it in the beginning? How could he change his position, from being your supporter to being your opponent?"

"That"s just it. I can"t have anything to do with people like this."

"Perhaps I should talk with him and reproach him for what he has done? After all, his wife and I are friends."

"No, women do not have to become involved in this. It is bad enough that the men disagree.''

"But my family is here, my friends. How can we go someplace new?"

"We will make new friends wherever we go," he replied.

***

It was difficult to leave and start anew. They had friends in this city, but the flames of disagreement were as a wall between the communities, between the synagogues.

The sages also were involved in the controversy, and not just the common people.

Rabbi Yom Tov Hakohen attracted people by the power of his words, and many people gathered around him, despite Rabbi Yosef's ruling.

Rabbi Yosef saw this and his blood boiled. He was certain of the correctness of his ruling, that Rabbi Yom Tov had acted improperly. The controversy affected him so strongly that he could not concentrate on his books.

He searched for a city in which he could engage in Torah in peace. People from the city of Adrianople came and asked him, "Let our master remain with us, you shall be as a pillar of fire for us. The controversy will die down."

96

He replied to them: " I cannot remain in a city in which the sages act against the law, rejecting a decision they had accepted."

The controversy spread to all the study halls. Sages delivered sermons in favor of one side or the other, bringing proof for their stand from different sources. The contradicted one another. Rabbi Yisrael Mizrahi, one of the sages of the city, defended Rabbi Yom Tov, and wrote a decision justifying his actions.

Rabbi Yosef studied this decision, and sat down to write a response. Rabbi Yosef destroyed all of Rabbi Yisrael Mizrahi"s arguments, and rejected all his proofs.

He closely studied the opinion of the sages who opposed him. He was of the opinion that they ignored the sources and distorted the law. Some of them knew little of the Torah.

Supporters of Rabbi Yom Tov would burst into the study hall where Rabbi Yosef prayed. They would angrily argue with him, mock his words, and act insolently towards him.

At that time emissaries from the city of Nikopol, on the Danube River, came and invited Rabbi Yosef to live in their city and serve as their rabbi. His father Rabbi Ephraim Karo had served as rabbi in this city. Rabbi Yosef saw this as a sign that the time had come to leave Adrianople. He had fond memories of the river and the many trees in the city. Many people came to Nikopol to rest in its tranquil atmosphere, and this was what Rabbi Yosef sought.

Then his wife succumbed to an illness and died, while still young. Rabbi Yosef remained alone.

**•

The emissaries from the Nikopol community kept coming, urging him to come, but he postponed his decision. The transition would be difficult for him, He was accustomed to his study hall and home. Now he would have to build his home from anew and establish a new daily schedule.

He did not know what to decide. He was afraid that moving from place to place would make it difficult for him to write

97

his book. He feared that his mental peace, without which he could not write, would be disturbed, and his life would have no purpose. He would have to deal with the routine affairs of the community, conduct marriages and divorces, and deal with the synagogue officials — these were not matters drawing him to another city.

The emissaries returned and urged him to make up his mind, because their community needed him. They even promised him that they would help him to maintain a community of scholars around him, who would sit in the study hall and study with him. Several of the prominent members of the community volunteered to support these scholars with a monthly allocation of money.

This promise brought by the emissaries encouraged him. He saw before him a study hall filled with scholars listening to his words. He would lecture to them in the morning and the evening, they would ask questions, and he would respond, drawing from the great sea of the Talmud, building a great structure whose light would shine upon them.

He went with the emissaries to Nikopol, in a great caravan of wagons. He took many books with him, to study on the journey. The emissaries told him of the community.

The caravan moved slowly. First he had taken his leave of his friends in Adrianople, and of the students with whom he had studied for so long. Sad at heart, they did not want to part from him. Some said they would follow him to Nikopol, to study with him.

"Our master! Do not leave us, we will be orphans without you!" one of his students cried out, before Rabbi Yosef joined the caravan.

"We will be together, even at a distance. I will remember you, and if you come to my study hall in Nikopol, I and all the students will receive you warmly."

"We shall not stay here alone, our master! We will come after you."

"We will see each other soon," he told them. This was a sad day for Adrianople. Many people came to

bid farewell to him. They saw how the city"s splendor and brilliance were leaving.

98

As he sat in the wagon of the caravan which would bring him to Nikopol, the days he had spent in Adrianople passed before him. He had come to this city as a young man after his wedding. Now that his wife had died, his world had come crashing down. He saw his colleagues who shared his opinions — and who had abandoned him, or had not honored his decision. This controversy had crushed him. He did not find his place in the city due to it.

His spirits lifted on the journey. The entire trip he studied his books, and felt the pressure lifting from him. The escape from the controversy was all for the good; the disagreeing parties would no longer trouble him.

The journey was accompanied by breathtaking scenery. The wagon rolled along. There were green fields, ancient forests, red roses, white and blue flowers. Every once in a while he would lift his eyes from his book to see the way before him.

In an inn on the way he met Jews traveling from one city to the other. Some of them came to greet him and receive his blessing. The emissaries from the city of Nikopol surrounded him and took care of his meals, while he was satisfied with little.

Halfway there, he was met by a delegation of prominent Jews and scholars from Nikopol who came to greet him. They sat and talked of Torah matters with him. They raised questions which they had not been able to resolve. He discussed them, and responded, as if he had just now learned the law and his books were open before him.

"Our master! A rumor has reached us that you are writing a book. In our city you will find the tranquility you need to write. The members of our community are not involved in controversies, and will not trouble you."

"Yes, these are good tidings. I sorely need rest, I have undergone many troubles."

The caravan slowly made its way towards Nikopol. The emissaries, synagogue officials, and sages who traveled with it sensed that they were bringing to their city the greatest of the sages, even though Nikopol was not a very large city.

99

When the caravan reached Nikopol, men, women, and children came out to greet their new rabbi. As soon as Rabbi Yosef stepped down from the carriage in which he had been riding, they sat him on a velvet chair and carried them on their shoulders to his place in the study hall.

***

He could smell the water of the Danube. The great river encircled the city. Its waters flooded the surrounding fields, ships sailed on the river and brought goods from Nikopol to other cities. The city brought tranquility to the city, the tranquility of slowly moving water.

Rabbi Yosef looked at his surroundings and thought to himself, "This is a fit place to gather pupils and teach Torah."

He was still apprehensive, whether he would find here a group of scholars with whom he could engage in discussions of the law, as he had in Adrianople, where he had discussed points of law with Rabbi Avraham Trevis HaZarfati, the author of Birkat Avraham, and other sages and Kabbahsts. He did not know whether he would find such Torah scholars in Nikopol.

He sat on the padded chair, on which they young people had carried him through all the streets of the city. After a short rest, the heads of the community came to him, and they discussed current events.

He told them, " I want to turn Nikopol into a place of Torah, with pupils coming here from all over the world, to a center of Torah study. The community will be part of this center. Scholars will reside in the houses of the members of the community, and every member will be obligated to maintain a yeshivah student. He, in turn, will be obligated to teach the members of the family."

The heads of the community responded to his request, "We have been waiting for this moment. We want to see here Torah scholars who will enrich the life of the community. We will support them and the yeshivah, provided that our master, Rabbi Yosef, will stay with us for many years."

" I will stay with you, and I will lead your congregation to

100

the wellsprings of Torah, but a large portion of my time I will devote to teaching in the yeshivah. I will also accept pupils from Nikopol into the yeshivah. We must raise a generation of Torah scholars who will be capable of leading the congregation in matters of law. Without Torah, without Torah scholars from within the community, you will not be able to exist."

It was the time for the Minhah prayer. The heads of the community, led by the rabbi, went to the synagogue to pray. They were received with cheers at the entrance. He established his place for prayer, and since then the synagogue was known as the "Rabbi Yosef Karo Study Hall.''

Since his wife had died, he remarried, to the daughter of Rabbi Yitzhak Saba, the son of Rabbi Avraham Saba, the author of Tier or HaMor on the Torah.

His wife was warmly accepted by the women of the community. They brought her gifts and filled the house with delicacies, in honor of the rabbi"s arrival.

Students began to come to Nikopol from throughout the world, to study in the academy. Rabbi Yosef would lecture to them twice a day, in the morning and in the afternoon.

He was busy day and night, with the needs of the community, in responding to queries, in poring over his books in order to complete his book, and with sessions of the rabbinical court. Only at midnight could he stop to take a breath of fresh air.

Questions on points of law reached him from far away, since he was known as a leading posek. His students surrounded him, walked with him, looked at his actions and learned from from.

Nikopol became a magnet, attracting many Torah scholars. This was due solely to the presence of their rabbi, Rabbi Yosef.

Towards evening the students would go from the study hall to the riverbank, to breathe in the smell of the water and to look at the ships sailing in the river. New students came to the city in these ships. The veteran students came to met the new arrivals, showing them where to go and where to receive lodgings. They would discuss Torah, reviewing what they had heard that day from their teacher. Things which the young students had not understood would be explained by the older ones.

101

Rabbi Yosef's lessons were intended to impart expertise to his students, and to accustom them to make decisions on points of law. Everything he had absorbed during the years he sat and studied, he brought to his pupils. He stressed that all this did not come to him easily, but only after long, hard study. Rabbi Yosef knew that the community needed poskim, who would decide the law, and not only Torah scholars who could discuss the fine points of Talmudic arguments. Therefore his lesson included all the poskim, all the disagreements, until they arrived at the final deciding of the law. Some students would ask questions and bring proofs of their own during the lesson. At times Rabbi Yosef was surprised by the questions which contained a proof he had not considered; other times he could easily answer the question, because it was based on faulty reasoning. From the questions that were asked, he himself learned how the things he taught were understood by his pupils.

***

The days passed calmly in Nikopol. The sound of Torah came forth from the study hall day and night. Reports came from Spain and Portugal of Marranos who had been tortured and thrown into the sea. Their relatives kept in contact with the Marranos who had remained in these countries. Some of them secretly remained Jews, holding prayers in basements, in forests, and in the fields.

The children of the Marranos continued to arrive from Spain and Portugal. Some of them adhered to their faith, while others had drawn away from it, returning to it when they grew up. Their families had remained in these countries, to guard their property, while they sent their children abroad, so that they would grow up as Jews. These young people were accepted in Rabbi Yosef's yeshivah, where they studied day and night, to learn what they had missed in their childhood.

Rumors reached Nikopol of a youth, from the Marranos in Portugal, who was close to the royal circles, and who had returned to Judaism and called for the Redemption and the reestablishment of the royal House of David. He traveled

102

throughout the world, met with kings and rulers, and asked that they help the People of Israel to return to its land. This young man, whose name was Shlomo Molcho, inflamed the imagination of the yeshivah students, who wanted to meet him and offer him support, and they invited him to come to Nikopol.

Students from the yeshivah went to meet him in the cities which he visited. They brought greetings from the young man, whom they described as handsome, looking like a nobleman. He had been brought up as a Marrano, distant from the Torah, but the spark of Judaism had awakened in him. He had returned to his religion, and devoted himself to the idea of Redemption and the reestablishment of the Jewish kingdom in Eretz Israel.

The students asked their teacher whether to invite Molcho to Nikopol. He agreed to meet him, for he saw in him a spark of the renewed Jewish kingdom. Rabbi Yosef admired his devotion to the idea of Redemption, for the good of his people.

At this time Rabbi Yosef thought of aliyah, going up to live in Eretz Israel. Tidings had come from the city of Safed, of groups of Kabbahsts who had gathered in this city in anticipation of the Redemption. Some of them were Marranos who had fled from Spain and Portugal and returned to Judaism. They saw the persecutions of the Jews in these countries as preparation for the Redemption.

Reports came from Salonika of a group of Kabbahsts who were planning to go to Eretz Israel and settle in Safed, in order to delve deeply into the Kabbalah and the teachings of Redemption. Rabbi Yosef wanted to meet this group and go to Salonika to join it.

103

Chapter Nine

The Meeting with Shlomo Molcho

The image of Shlomo Molcho, as a person possessing the Messianic vision, who met with government ministers and noblemen, arguing the right of the People of Israel to its land, captivated many of the yeshivah students in Nikopol.

Wherever he went, masses of people streamed to hear his message and ask for his blessing.

They saw him as a royal figure, descended from the House of David, a mysterious figure who dealt with the teachings of the Kabbalah, who wanted to hasten the Messianic era. He was a person who in his youth had known all the pleasures of the royal house in Portugal, and who had left everything and returned to being a Jew, caring for his people. Groups of pupils, searching their way, told each other what they had heard about Shlomo Molcho.

He mingled with the great ones, with the rulers of countries. He came to the royal palaces and proudly spoke with them in the name of the People of Israel, demanding that it be returned to its land and redeemed from its sufferings among the non-Jews.

The students who had heard him speak in the study halls and in the marketplaces related that his appearance was regal. His clothing was as that of kings. He cited by heart passages from the hidden teachings. He knew many languages, and could talk with kings in their own language.

They asked their master, Rabbi Yosef, if he had heard anything about Shlomo Molcho, and what he thought of his appearance?

He thought, and then replied: "Yes. Shlomo is my chosen one.

His students understood from this that Shlomo Molcho,,s way was desirable, and that their teacher saw in him a person who had been chosen to sanctify the Name of G-d. This

104

being the case, a group of students went to seek him in the cities and towns in which he went about. They found him on the dusty road, but dressed properly, carefully, clean and polished despite the dirt and dust of the journey.

They said to him, "You must come to Nikopol, to appear before Rabbi Yosef Karo, the leading posek of our time. He will show you the proper path."

He replied, " I am willing, but I am ignorant and not worthy to be in his presence. All I am capable of doing is to talk to the masses.

"You are wanted. He sees in you his chosen one. You have nothing to fear."

" I will come to your city after I complete my route as planned. In many places, people await. They know of my arrival."

The students returned to Nikopol, and announced to the residents of the city: "Shlomo Molcho will come to our city, and meet with our master, Rabbi Yosef!"

The inhabitants of Nikopol waited for the appointed hour. The yeshivah students awaited the time when he would appear in the royal garments which had been sewn for him in the palace in Portugal where he had grown up, and which had not faded: buttons of gold and silver, dazzling fringes, with flowers embroidered on the back and military medals and decorations on his chest.

The day on which Shlomo Molcho appeared in Nikopol was a day of great joy. The city"s inhabitants gathered at the entrance to the city to greet him. He appeared riding on a white horse, as did royalty. Alongside him youth were riding on noble horses, protecting him. They brought him to the synagogue, where the yeshivah students came out to greet him.

They lifted him up on a chair and brought him to the synagogue, singing and dancing around him. Some cheered in his honor, "Long live our lord Shlomo Molcho, our redeemer!"

105

Others expressed their doubts and opposition: "Beware of false Messiahs!" they shouted.

Shlomo Molcho ascended the bimah (platform) in the synagogue and told the audience of the suffering of the Marranos in Spain and in Portugal. Some cut themselves off from Judaism, while others maintained their religion in secret, meeting in caves and cellars to pray. He told of the tortures of the Inquisition. He spoke of the need to prepare for the Redemption, in light of the sufferings and tortures of the generation, with thousands of Jews expelled from Spain and Portugal because of their faith. He condemned the heads of communities who gave in, preferring an easy life, who converted to Christianity. They denied their Judaism, but Judaism did not deny them. Their children and their children"s children would remember their roots and return to renew the kingdom of Israel in Eretz Israel, to find a refuge for those tortured and expelled, wandering the face of the earth.

"Long live Shlomo Molcho, our leader!" the cry went up. "Long live Shlomo Molcho!" the crowd roared back. After he finished talking, the crown gathered around him.

Some people kissed the hem of his garments. He was dressed in a gold robe, as was the custom of the nobles in the court of the king of Portugal. His entire appearance was that of regal splendor. He still possessed the customs of the royal court. He responded to them with noble words. The people admired him. They saw him as a descendent of the House of David who had been lost among the non-Jews and saved from them.

At the same time, Rabbi Yosef sat in his house, poring over his books. From a distance he heard the beating of hooves. A group of riders stopped in front of his house.

***

The members of the entourage, with Shlomo Molcho at their head, entered his house.

Rabbi Yosef was bent over his books, with his students listening to his every word. He lifted his eyes and saw Shlomo Molcho standing before him.

106

" I have come to hear words of Torah from our master," Shlomo Molcho said.

" I have heard much about you. Go with your strength and redeem Israel."

" I need a blessing from our master, the way before me is difficult and full of dangers."

" I will bless you with all the praises of Israel. The People of Israel needs to be rescued. You have taken upon yourself a great task. You left the royal court and returned to Judaism. May your reward be great in this world and in the World to Come. We await salvation, the coming of the Messiah."

" I feel that I have not learned enough Torah. I need to study Torah as it is done in your yeshivah, but I must fulfill my mission to save the people."

"Whenever you want, you are welcome to come to the study hall and become one of my students."

"The People of Israel has been abandoned among the nations who mistreat it. How it to be saved from those who oppress it? How is it to be brought back to its land? Who will give the sign?"

"With self-sacrifice, with the study of Torah, with prayer, will come the sign of the Redemption."

" I want to awaken the People of Israel, especially the Marranos who are awaiting the sign, who are hiding until the coming of the Redemption, who are awaiting it every day. They cannot wait a long time."

"Awakening the People of Israel for the Redemption is undoubtedly worthwhile, but there is the fear of hastening the End of Days. The Redemption will come slowly."

Shlomo Molcho gave him his book, HaMefo"ar, with sermons on the Redemption.

Rabbi Yosef thanked him and said he would read the book. " I have included in this book many allusions to what I have

found about the time of the Redemption." "May your vision be blessed." Rabbi Yosef looked at him for a long time. " I see that you are prepared to sanctify the Name of G-d." "The sanctification of His Name, may He be blessed, is my

107

aspiration in life. I always await this. Who knows the non-Jewish world as I do? I was raised among them, as one of them, until I came to know my Jewishness once again."

" I see a great light around you." "This is the light of the fire of my martyrdom for the

Sanctification of the Name.' "Take care when you go among the princes and noblemen

of the non-Jews lest you be caught by them, for they are cruel." "Who knows them better than I , who lived among them,

who spent years at the court of the King of Portugal?" " I see danger around you, danger which draws near when

you go among the non-Jews. Take care., " I do not fear them. I am strong of spirit, at peace with

myself, and ready for any danger." "They are especially cruel to those who converted to

Christianity and returned to Judaism." "They view them as traitors, and use the Inquisition against

them" "This is why you must be extremely careful. Be careful on

your way to the summit. The greatest among them are liable to receive you in their palaces, and afterwards to order your arrest."

"Therefore I need a legal decision about the limits to which I can endanger myself, because I have no limits.

"When you ask a concrete question, you will receive an answer."

The conversation drew to a close. Shlomo Molcho said that he was in contact by letters with a group of Kabbahsts in Salonika wh o sought to hasten the Redemption by fasts and self- mortification. Rabbi Yosef also was in contact with this group, and sought to live among them in order to learn with them and go to Eretz Israel together with them.

Shlomo Molcho left Rabbi Yosef's house, surrounded by young men on horses. One of them, waving a banner reserved for the nobility, cleared the way for the riders.

A night of longings descended. Shlomo Molcho entered one of the houses with a group of yeshivah students and youth.

Shlomo Molcho told them of his life. How he was one of the

108

scribes of the King of Portugal, and even forgot his Jewishness. How he suddenly revealed the roots of his Jewishness. He began to study Judaism. He left Portugal and went to Italy, where he was received by the Pope, as an emissary of the Jews. He asked for an end to the persecutions and expulsions of the Jews. The Pope listened, but promised nothing. He told them about David Reuveni, who awakened the Jewish people to Redemption, and how he was influenced by Reuveni, to arouse himself on behalf of the people and the land.

***

His words created tension among his listeners. Some of them accepted his message enthusiastically. One yeshivah student said, ',He are ready to go after you anywheres, until we arrive in Eretz Israel."

"There is a great awakening among the Marranos. Some of them remove the mask from their faces, but the Inquisition pursues them. The Marranos search for the Redemption. They seek only a sign to free themselves from the Christianity which was forced upon them. We must redeem them from the Exile.

" I f we are too late, they will be lost to the People of Israel, and nothing will remain of them, for assimilation consumes them. They will exist as long as the generation of fathers, who knew what Judaism is, is still alive. But as time passes, this generation passes away. The new generation does not know its Jewishness. It learned about this only from the infrequent visits to the secret underground synagogues, in cellars. We must save them no matter what. This rescue will come about through the Redemption, which can awaken them from their slumber. Only the Redemption will cause them to want to go to other countries, where they can observe Judaism. The power of this hope will awaken them."

One of the yeshivah students said to him, "Perhaps we should send an emissary to the lands of the Inquisition, to arouse the Jews there, to teach them Torah, and to lead them to Redemption and repentance."

109

"Great danger awaits such an emissary, even if he goes disguised as a Christian. Informing is common there. The priests rule all. It is doubtful whether he would be of use. I sent such e missaries to Spain and Portugal. Some of them were caught by the Inquisition, and never returned. They were charged with posing as Christians, and that they had come to arouse the Marranos to return to Judaism/'

"This is a question of the Sanctification of the Name of G d," they responded.

"Yes, I am ready to die a martyr"s death, I have always preached this. But we must act carefully here, without endangering the position of the Marranos. Such an emissary could harm the Marranos with whom he comes in contact. We need an exceedingly wise person, who would know how to disguise himself."

" I am willing to go to Spain and Portugal to arouse the Marranos," one yeshivah student shouted out.

"May you be blessed for your daring. I will call upon you when necessary. But this is not a matter for individuals. We must save the entire nation, including the Marranos. This rescue will be brought about by the Redemption, the return to our holy land, and the receiving of the righteous Messiah."

"Is there an awakening among the people and among the Marranos?" one student asked.

"There is indeed a great awakening. The Jews await the Messiah. They think that the troubles that have come upon them are the birth pangs of the Messiah. David Reuveni, who called for the Redemption, created a great awakening, and many followed him. We must act to open the gates for the Marranos. Thousands of them will come to our holy land and renew their lives as Jews in it. This is the way to save them."

"How is this to be done?" they asked him. "Through negotiations with the rulers of the nations. By

explaining the role of the People of Israel in the world — until they realize that it is impossible to destroy it or cause it to assimilate, but the contrary, that it must be returned to its land!"

***

110

The students and Shlomo Molcho talked throughout the night, about the Messiah, about the troubles of their time, about the allusions and secrets regarding the coming of the Messiah, and about his activity among the rulers of the nations on behalf of the Jews.

The yeshivah students crowded around Shlomo Molcho, watching his every action, learning from his noble speech, his public appearance, and his deeds. They searched for signs of kingship in him. They told him that they were willing to follow him wherever he went, as an honor guard. He replied that instead they should study Torah with Rabbi Yosef, the greatest of the scholars and poskim, in order to hasten the Redemption by Torah study, by preparing the collection of poskim.

The students accompanied him on his way to Salonika, a center of Jewish life, where he was to meet with the greatest of the Kabbahsts, Rabbi Yosef Taitazak, along with a band of Kabbahsts who spent their days and nights delving into the mysteries of the Kabbalah, in order to raise up the sparks of the coming of the Messiah; some of them were about to go to Eretz Israel and settle in Safed, the city of the Kabbahsts.

When Shlomo Molcho parted from Rabbi Yosef and told him he was headed for Salonika, Rabbi Yosef told him that he too would go to Salonika, to spend some time in the company of the great Kabbahsts to be found there, and to find the way to go to Eretz Israel together with them.

Once again Rabbi Yosef warned Shlomo Molcho to take care in his meetings with the rulers of the nations, lest he stray from the path of reason.

"The Inquisition does not forgive those who return to Judaism," he told him.

" I hope that I am not included among them, because I returned to Judaism a long time ago."

"You are wrong. They pursue the Marranos all their life, especially someone who heads a Jewish undertaking and is regarded as a leader."

" I do not fear them. I have always been ready to die a martyr"s death for my faith. Even when I shook myself free of them in the court of the King of Portugal, I stood upright

111

against them, and they did not harm me., The group of horsemen, headed by Shlomo Molcho, set

out from Rabbi Yosef's home towards the gates of the city. They passed over the bridges over the river and encountered caravans of merchants, some of them Jews, bringing goods. Some of them waved to them, while others bowed down to Shlomo Molcho and kissed his hand.

"The emissary of the righteous Messiah," they called to him, "be strong and resolute!"

He was dressed in magnificent clothes, with a princely hat on his head. The students accompanied him for a long way before they parted from him, and he continued on the route of the caravans.

***

After Shlomo Molcho"s departure from Nikopol, life continued normally. Rabbi Yosef came to the study hall twice every day to give his lectures to the yeshivah students. Between one lecture and the next he would sit at his lectern, pore over books and ancient manuscripts, and draw forth legal decisions for his book. At times he was aided by students who learned from him the way in which the law was decided. They would follow the method of his learning, how he formulated his book, and how he decided the law, after having collected all the sources he found on the topic.

He knew about the group of Kabbahsts in Salonika, immersed in the hidden Torah, reaching the upper worlds. He thought perhaps he would go to them, and together they would go to Eretz Israel, to find there the remnants of holiness. The day-to-day matters of the community, matters between husband and wife, marriages and divorces, wills and inheritances, disagreements - all these disturbed his studies and prevented him from delving into the depths of law and Torah all the day, as he had hoped to do since his youth.

He summoned the heads of the community in Nikopol and told them: " I thank you for having called me to serve as your

112

spiritual leader. You helped me to found the yeshivah. My aspiration, however, is to go to our holy land. Therefore, I want you to choose another rabbi, and allow me to fulfill my aspiration, to go up to Eretz Israel."

The heads of the community were alarmed by his announcement, for their rabbi had glorified the name of the community throughout the entire region. Since his arrival life in the city had taken on a new hue.

The head of the community said to him, in a pleading voice, "How can our master Rabbi Yosef leave our city, which needs him? We received your words as if they had come from Heaven. The community is suitable for you, and you are suitable for the community. We entreat you, do not leave us. The spiritual guidance of the city"s Jews is of great importance. We will not find another rabbi of your standing. The welfare of the people is more important than that of the Land."

"You need not worry. There are rabbis and Torah scholars who will fill my place. I am not the only one capable of serving as your rabbi. You will find good rabbis, outstanding scholars. I am will ing to help you find a new rabbi, a scholar of whom you are worthy, from among the students in our yeshivah or elsewheres."

"Our precious master! We know that there are great rabbis in Israel. But we also know that no one can take your place in expertise, understanding, and leadership. The community takes pride in you."

After a lengthy discussion, it was agreed that Rabbi Yosef could go to Salonika, to stay with the great Kabbalists to be found there, and learn with them. I f he would want to return to Nikopol to serve as its rabbi, his position would be held for hitti. At certain times he would return to the city, to give lessons to the students, and to decide on serious matters facing the community. Most of his time he could devote to writing his book. The community would support his family.

When he returned home, he told all this to his wife. She said to him, " I am willing to go with you to Salonika, to go live in Eretz Israel, to live in the company of the Kabbalists. But you must save money, so that we will be able to provide

113

for our livelihood.'' "Don"t worry, our livelihood will be taken care of. I wait

for your salvation, O L-rd." They talked about the proper school for their children. There

were excellent schools in Salonika. The teachers were superb, and there even were medical facilities if needed.

This was an advantage Salonika had over Nikopol, for its schools were not on a high level. Rabbi Yosef told her about the Kabbalists in Salonika who met in the study hall. They heard the words of the Maggid at midnight, telling them what to do.

"Will you also reach such a level?" she asked. "Together with the other Kabbalists, who withdraw from

this world and are worthy of hearing the words of the Maggid. If I am accepted as one of them, I will hear the Maggid. He will instruct me what to do in this world."

They packed their possessions before setting out for Salonika. Rabbi Yosef said to his wife, "You should know, we are on the way to Eretz Israel. This is the goal of the Kabbalists in Salonika."

"You and your dreams. The way to Eretz Israel is long, and the children are young."

They lifted the children onto the wagon, along with their utensils and beddings, and traveled to Salonika. His students accompanied Rabbi Yosef, who promised to care for them, and come back and give them lessons. He left in the yeshivah a replacement, one of his outstanding pupils, who had served him for many years and learned Torah from him.

114

Chapter Ten

In the City of Salonika

Sages and scribes filled the entire city of Salonika. There were dozens of synagogues. Each synagogue belonged to those who had come from a certain community in Spain and maintained their customs in Salonika.

The synagogues were filled with worshipers and those studying Torah. Scholars delivered sermons to the public in them. From time to time Marranos who had secretly fled from Spain and Portugal came to the city, seeking refuge among the members of the community. The Turkish government was tolerant of the Jews. Under its protection the Jews engaged in commerce, importing and exporting goods through the port. The Jews were at the heart of the city"s economic life. The Turkish authorities viewed the Jews as a loyal element, as opposed to the Greeks who were in constant revolt against the authorities, demanding freedom for themselves.

The sages who sat in the study halls received a stipend from the Vaad (committee) of the community, leaving them free to study Torah. Some were outstanding sages. There were also Kabbalists among them. They occupied themselves with the hidden Torah, and engaged in fasting and self-mortification. Rabbi Yosef sought to live among this company, and draw wisdom from them.

The day that he arrived in Salonika with his family, he joined this band of Kabbalists, spending his days and his nights with them. He could feel holiness and spiritual elevation in the air. He heard that the Kabbalists were about to go up to Eretz Israel, to live in the holy city of Safed in Upper Galilee with its Kabbalistic center, close to the grave of Rabbi Shimon bar Yohai, the author of the Zohar, and his son. He wanted to be among them, to go to Eretz Israel together with them, and to be nourished by the holiness of Eretz Israel. This was the reason why he had left his community, which had provided for his every want.

115

When it became known that Rabbi Yosef Karo had arrived in Salonika, the heads of the community came to his house and asked him to serve as their spiritual leader.

He said to them: " I left my city and my community, not in order to remain in Salonika, but in order to go to Eretz Israel.,

They replied, "We will pay our master, Rabbi Yosefs expenses of traveling to Eretz Israel if you will agree to remain with us for a number of years and serve as our posek"

"No! The ci y is full of sages and authors. Why have you chosen me?"

"Because we need someone who is a great authority in Torah. We want to educate our children to follow the path of the great Torah sages, so that they will not follow the paths of others."

He mentioned the other important sages living in the city who were suited to serve as the city"s rabbi. He, however, did not want to stray from the path he had set for himself. Having suffered from serving as rabbi, he wanted to devote his time to his books. He thought that only in Galilee could he sit in peace and quiet and write his books.

The leading Kabbalists in the city came and invited him to be among them. He accepted their invitation — this was what he had sought for such a long time, to seclude himself and delve into the hidden Torah, in the company of Kabbalists who knew the secrets of the Torah. Now he had found the company suitable for this.

He joined the study hall in Salonika in which the Kabbalists learned, and studied while observing many fastdays.

***

He sat and studied the Mishnah, day and night. He wrote explanations on the Mishnah and on the commentary of Rashi and the Ramban. The Mishnah did not leave his hands, because it contains the roots of the Torah and the commandments.

When he sat among the Kabbalists in Salonika he continued to write his books. He wrote an explanation of the Mishneh Torah by Rambam, which he called Kesef Mishneh, in which

116

he revealed the sources of the laws taught by the Rambam, defending him against the criticisms of the Ravad.

He spent much time in the study hall of Rabbi Yosef Taitazak, the leading sage of the time. He led a life of abstention and sanctity. He spent eighteen hours a day studying, and devoted only six hours to the needs of his body. For forty years he had not slept in a regular bed. He would sleep on a box, with his feet hanging in the air. At midnight he would get up and continue to study.

Rabbi Yosef Taitazak was a master of both the revealed and the hidden Torah. It was said that there was an angel who taught him hidden secrets of the Torah. He was renowned for his piety, sanctity, and character. He had been born in Castille, moving from there to Portugal. He had fled from there to Italy. In addition to his knowledge of the Torah, he dealt with astronomy and was expert in geometry and mathematics. He came with those expelled from Spain and Portugal to Greece, established his home in Salonika, and served as the rabbi of the Lisbon community, the most important of those who had come from Portugal.

His decisions were accepted by all; if any case were brought before him, no other rabbi could deal with it. His yeshivah in Salonika was the largest of all the Turkish yeshivot. In all the history of Salonika, none could compare with its sages and students and their writings. Rabbi Yosef Taitazak wanted to place it at the head of all the yeshivot, and give it the authority which the yeshivot of Castille had had.

In Rabbi Yosef Karo"s eyes, Rabbi Yosef Taitazak was an exalted figure. He called him, "The light of Israel and its holy one, the crown of the Diaspora."

Rabbi Yosef Karo wished to learn Torah from him, and to study his holy ways and follow in his footsteps. The leading poskim and rabbis of communities came from his yeshivah.

The two discussed points of law and delved into the secret Torah. Rabbi Yosef Karo spent many days in the study hall of Rabbi Yosef Taitazak, listening to his lectures to his pupils and watching his practices. He learned much from him.

In the study hall of Rabbi Yosef Taitazak, Rabbi Shlomo

117

Alkabez also studied. Rabbi Yosef Karo had met him in Adrianople. A leading Kabbalist, who wrote many Kabbalistic works, he was consumed by longings for the Redemption. The two of them would shut themselves up for long hours in a room in the study hall and study the secrets of the Kabbalah. After they could not find the secret they had been seeking, Rabbi Shlomo told Rabbi Yosef, "You must know that only Eretz Israel is suitable for the revelation of the secrets of the Kabbalah."

" I know. I left my community, and I am on the way to Eretz Israel."

" I also am about to go to Eretz Israel, to settle in Safed." "We will go together and devote our days to Torah and

prayer." "The person who lives in Eretz Israel breathes pure air, and

is surrounded by holy things, day and night., " I can already feel this, even from far away." They stood in the study hall of Rabbi Yosef Taitazak and

saw Eretz Israel welcoming them. They saw themselves sitting in the hills of Galilee. Secrets were revealed to them all the hours of the day and night. Wherever they went, they went to Eretz Israel.

***

Shlomo Molcho declared that this was the hour intended for the Messiah the son of Joseph to take IsraeF's vengeance against the Christian world, to destroy the Holy See in Rome and thereby remove the obstacle to the Redemption of Israel. At that time Charles V invaded Rome with his armies and wreaked havoc, forcing the Pope Clement VII to flee. Shlomo Molcho foresaw the final defeat of the Pope at the hands of the Ottomans, the defeat of the prince of Edom. He wrote in his book, HaMefo"ar: "And from the side that the Holy One, blessed be He, will remove the prince"s power, the evil will come to Edom, as it is written, 'For My sword has drunk its fill in heaven; behold, it shall come down upon Edom.5 And what is written, 'And a great slaughter in the land

118

of Edom,' alludes to the great Sabbath, as we have said. And what is written, 'And the wild oxen shall come down with them, and the bullocks with the bulls,' is an allusion to the Messiah son of Joseph, as it is written about him, 'Like a firstborn bull is his majesty, he has horns like the horns of the wild ox.' Besides the reason we gave above why the vengeance of Rome is done by the seed of Joseph, there is also another reason, which is that the evil is drawn to the Ten Martyrs because of the sale of Joseph ... therefore it is fitting that the vengeance be by the hands of the seed of Joseph, since because of him all the evil was drawn to them."

Molcho"s sermons on Torah and Kabbalah, a few years after his escape from Portugal, was regarded as a miracle by those listening to him. Some of them talked about not understanding him. Molcho viewed this as a lack of comprehension. His heart burned like fire to state his ideas. He saw himself as the revealer of secrets.

His central idea was that before the Redemption there would be a separation between the impure and the pure, between Sammael and the People of Israel. We are close to the Redemption.

The Kabbalist and seer of Messianic visions Shlomo Molcho sat in the study hall of Rabbi Yosef Taitazak and occupied himself with the Kabbalah and the teachings of his rabbi. In his vision he saw the Redemption at hand. He could hardly be recognized as the Marrano Diogo Pyres, an official in the court of King John I I I of Portugal in Lisbon. When David Reuveni came to Portugal in 1525, the young Marrano was aroused to return to Judaism, and he secretly circumcised himself. Reuveni was afraid that this would become known in the royal court. He advised him to leave Lisbon and go to Turkey. His wanderings took him to Salonika, where he studied in the study hall of Rabbi Yosef Taitazak and immersed himself in the study of Kabbalah. He prepared himself for the Sanctification of the Name of G d in anticipation of the Redemption. He would go from city to city and speak of the Redemption.

Rabbi Yosef Karo looked at his fiery and noble face, and saw that he would publicly sanctify the Name of G d. He

119

remembered his meeting with him in Nikopol. Rabbi Yosef sat in a corner in the study hall, close to the place of Rabbi Shlomo Alkabez. When the head of the yeshivah, Rabbi Yosef Taitazak, entered, he rose in his honor. That same time Shlomo Molcho saw him and approached him.

"Greetings upon your arrival, our master Yosef!" " I have come here on my way to Eretz Israel." " I told you in Nikopol that you should go to Eretz Israel,

to hasten the Redemption. You are mighty in both the revealed and secret Torah, and it is proper that you be at the head of those who are hastening the Redemption."

"Yes, I have accepted upon myself the rigors of the journey and the hardships of going up to Eretz Israel."

" I wander from city to city, speak to the masses, and arouse the people for Redemption. The masses are willing to come after me and go to Eretz Israel, but the way is blocked for them. Only individuals can go to Eretz Israel. Informers threaten and oppose me."

"You are meant for great things. I will never reach your level."

"My way is strewn with obstacles, which have been placed there by our fellow Jews. They are afraid of the Redemption, lest it come not at the proper time, lest harm will come to them if they awaken now and hasten the Redemption. I fear lest they cause me to fail."

"Do not be deterred by their threats. I see you as publicly sanctifying the Name of G-d."

" I also will come to Eretz Israel, after my master Yosef has gone up to the land. I will come after you to Safed, to see the goodness of the land, to build it. I see you as the leader."

"When I come to Safed I will devote myself to Torah and prayer, together with all the oth^r Jews gathered there. We will learn the mystical kavanot to hasten the Redemption."

" I see you in my vision sitting in the hills of Galilee studying Torah, with me at your side. This will be a great day. Together we will carry the crown of the Torah and the crown of the Redemption."

" I need rest in order to write my book." "There is no

120

contradiction here. Torah and Redemption go together. Your book will be like a new Sanhedrin in writing, in which all the legal decisions of all the generations will be collected. This will be a sort of kingdom in writing, the kingdom of Israel. Safed will be the base of this written Sanhedrin, of the beginning of the Redemption. This is what I see in my vision.,

"Take care, my son, when you go among the rulers of the nations, for they are cruel."

" I know, I know, but I am prepared for a martyr"s death." In the meantime the head of the yeshivah, Rabbi Yosef

Taitazak, ascended the podium and began to give his lesson. These great scholars sat before him and listened to him.

They admired him for his modesty and integrity, for his being totally immersed in the world of Torah, never leaving the study hall. His words were carefully chosen. The entire Talmud was open before him.

Shlomo Molcho went forth, going from city to city in Italy, speaking of the Redemption. His listeners included Christian priests, who were impressed by his visions.

In his speeches he foresaw a flood in Rome and an earthquake in Portugal. When these came to pass, he was renowned as a seer of visions. He was received by Pope Clement VII . He spoke to him of his vision of the Redemption. The Pope was amazed by his wise words, and gave him a writ permitting him to return openly to Judaism and to print his books. He went to Ancona, Pesaro, and Rome. People started dancing in the middle of his sermons. They saw themselves as participating in the Messianic era. They followed him wherever he went, adhering to him as the messenger of the Redemption. During his trip, with the enthusiastic masses surrounding him, informers told the authorities about him.

"He is the son of Marranos who returned to Judaism." This reached the ears of the Inquisition. They sent their

agents to him, and took him to their torture chambers. He admitted to them that he was the son of Marranos who returned to Judaism.

***

121

Salonika port

122

Rabbi Yosef Taitazak and Shlomo Molcho would spend hours together in a small room next to the synagogue, talking of philosophy, searching in the writings for hints of the approaching Redemption. They wanted to know whether we are standing on the brink of the Redemption. Rabbi Yosef wanted to ask the Maggid how and when the Redemption would come, and what they must do to hasten it. In the nights the Maggid would come and talk with him about many things, but not about the Redemption. Shlomo Molcho would wait by the door: perhaps the Maggid would tell him something which would be a revelation, but this was not forthcoming. Shlomo Molcho made himself ready for his journeys among the Jewish communities, to speak to them of the Redemption. He asked his teacher Rabbi Yosef whether to go on these journeys, but he did not receive a clear answer. The Maggid had not told him.

"The Redemption is connected with elements which we cannot reach," Rabbi Yosef said.

"Even you, one of the truly righteous people in the world, cannot reach this element?"

" I awaited the message, but it did not come." "The secrets and hints have been concealed?" "They have not been revealed." "When will the revelation come to the righteous of the

generation?'

" I t is doubtful whether they are worthy of this." From time to time Rabbi Yosef Karo would enter the

room and take part in the conversation. He would listen to their conversation, and answer their questions regarding the commandment of going up to Eretz Israel at this time, when there is no Jewish kingdom.

"You will go to Eretz Israel, to live there for the rest of your life," Shlomo Molcho said to Rabbi Yosef Karo.

" I will set out, but there are many obstacles on the way." Rabbi Shlomo Alkabez joined them, and the three discussed

the ways of going up to Eretz Israel, and how to hasten the Redemption.

"The more Jews there are in Eretz Israel, the closer will be the End of Days," Shlomo Molcho said.

123

" I f there will be more righteous people among them, they will have the power to hasten the Redemption," Shlomo Molcho added.

"The matter of Redemption is beyond our powers," Rabbi Yosef Taitazak said.

" I will go up at the head of the masses, after the way has been paved by the righteous," said Shlomo Molcho.

Shlomo Molcho told how his sermons arouse the masses, who are willing to join him and march on foot from city to city until they arrive in Eretz Israel. The People of Israel awaits Redemption. It seeks the Messiah everywheres. It sees in every person of great stature the personification of the Messiah, who has been given the task of redeeming the people from its troubles and bringing it to the Redemption.

***

The waves pounded against the coast. Ships anchored in the port. From time to time the long, drawn-out whistle of a ship could be heard. Shlomo Molcho stood on the coast, surrounded by a group of his admirers. He was about to go to Italy, to visit its cities and meet with people who were important in connection with the Redemption. Thousands of youth awaited him in the Italian communities. David Reuveni, who had redeemed him from the palace of the King of Portugal and returned him to Judaism, also was about to go to Italy. Together they would travel from community to community, to arouse the masses.

Shlomo Molcho had a safe conduct pass from the Pope, and therefore he was not afraid of going from place to place and preaching openly, in city plazas and in the synagogues, of the need for repentance as the way to Redemption.

Reports reached his ears that informers had told the authorities that he was from Marrano stock, and that he had abandoned his Christian faith and returned to Judaism. His name was written in the lists of the Inquisition, which burned at the stake the heretics who secretly observed Judaism.

124

He left the port and boarded the ship. He left in Salonika his books and manuscripts on philosophy and Kabbalah, which he had used when writing his sermons. He hoped that in Italy he would be able to purchase new books from the large publishing houses in Venice.

He was accustomed to speak with kings and princes about the coming Redemption. He knew their manners and ways, and therefore was not deterred from coming to their courts. He would prophesy to them about the future. They viewed him as a prophet who could reveal the secrets of the future. Sometimes when his arrival was known beforehand, people would stream to his door, asking help for a barren woman, solace for a widow, a cure for the sick. They gave him a piece of paper with the names of the suffering and the unfortunate. He would read the paper, seclude himself, and return to the relatives waiting outside. He smiled at them, and they returned home, happy. His smile was worth the world to them, because he must have smiled with the knowledge that his prayer was accepted.

Rabbi Yosef Karo looked at him fondly. He interrupted his studies to accompany him to the ship. He saw in him a great, sensitive, profound soul, who cares for the general welfare. A soul that returned from the world of chaos, and which would return to heaven, after publicly sanctifying the Name of G d. When the ship slowly set sail, leaving the port, Shlomo stood on the deck and waved goodbye to those who had accompanied him.

On the shore, they stood and cried out: "Molcho is a harbinger of good tidings. He will lead us to the Holy Land."

This group included Jewish port workers, sailors, porters, and customs officials. They saw him as a regal figure. Other people looked at this scene in amazement.

Rabbi Yosef Karo, together with a few pupils, left the port and returned to the study hall.

***

125

During his journey Shlomo Molcho sent letters to Rabbi Yosef Taitazak in Salonika. Their chief message was expositions and visions of the Redemption. Rabbi Yosef would study them and make his comments. The letters arrived from different places. One bunch of letters arrived from Munster, where he stayed on his way to gather the masses. Everywheres he spoke of the Redemption and his visions.

After he arrived in Italy, he was placed on trial by the Inquisition.

Reports reached the study hall of Rabbi Yosef Taitazak that despite his having been sentenced to death by the Inquisition, the Pope had sent emissaries who took him out of prison, and secretly sent him from Rome to a place which would serve as a hiding place for him, for the Pope admired him. In this hiding place he met with David Reuveni.

The two of them discussed how to advance the Redemption. They sought meetings with the rulers of the land. They went in secret, so that no one would recognize them. They feared informers who would tell the Inquisition of Molcho',s whereabouts. After much wandering, they reached the city of Regensburg, where they sought to meet with Emperor Charles V and offer him a secret plan.

The Emperor received them in his palace in the evening, when most of the members of the royal court were not present. They proposed to him to mobilize the Jews for a war against the Turks and to conquer Eretz Israel, after having defeated the Turks.

The emperor was influenced by Shlomo Molcho"s personality. He saw him as a teller of the future, a person of burning faith. Molcho and the emperor talked with each other:

"Accept the Jewish faith, which is the perfect, true faith," Molcho urged him.

" I cannot abandon my faith, although you have persuaded me with your arguments."

"For the truth, a person must be courageous." "There is no absolute truth.'' "The faith of Israel is the absolute truth, all the rest is vain

words."

126

"Man"s life is vanity, like a shadow that passes." " A l l the more reason for man to make use of his life on

earth to live with the truth.'' "You are a young man, and too daring. Be careful for your

life. The world is full of cruel people." "We want to get back Eretz Israel. You can help us. We

shall enlist in your army to fight, until we pass over land and sea to Eretz Israel."

"Your plan is imaginary and daring. You go ahead too fast," the Emperor said.

The Emperor received them politely. He spoke with them of faith and philosophy, of government policy and wisdom. He viewed them as mysterious agents. He feared lest they were planning a revolution.

"You are too daring, take care. There are people who watch your every step."

He bade them goodbye and they continued on their way. They sensed that people were indeed following them. When they came to a small inn on the road, they were

surrounded by people who did not identify themselves. Some were soldiers, while the identity of the others remained a secret.

They were taken to prison. David Reuveni said to Molcho, "Take care, because you

were a Marrano, and the Inquisition is searching for you." " I have already accepted the fact that I will die a martyr"s

death." Molcho was sent to the city of Mantova. On the way he

sent manuscripts to Rabbi Yosef Taitazak in Salonika. The Jews received these manuscripts and guarded them. His guards ignored this.

These were days of fear and repression, The Inquisition ruled all. Shlomo Molcho knew that his way led straight to the pyre.

When he stood before the court of the Inquisition, they demanded that he return to the Christian faith. He stood before his judges and spoke at length of the philosophy of Judaism. He stood upright before them, without fear. They looked at him with pity — such a young man, full of life, to be burned on the pyre.

127

They said to him, "Return to your faith, and you will go free. We need a passionate person like you."

He replied, " I will joyfully ascend the pyre for the sanctity of Judaism. Your religion is one of vanity. There is no reason to live such a life."

"Look here, young man. Life is more important than all beliefs, just say that you agree, and we will give you back your life."

" I cannot agree to a lie. 5

They sentenced him to death. In the city square he was tied to the pyre, as he shouted out

Shema Yisrael. The Jews who stood in the square cried out Shma Yisrael with

him, as Shlomo Molcho sanctified the Name of G-d before the multitude.

Reports of what had happened to Shlomo Molcho reached the study hall of Rabbi Yosef Taitazak. The report spread among the students.

"Shlomo Molcho died a martyr"s death." The entire community was shocked. Rabbi Yosef Taitazak

brought with him the letters that Shlomo Molcho had sent him after he had left Salonika, in which he stated concepts from the secret Torah.

Rabbi Yosef Karo declared, " I wish that I could sanctify the Name of G d as did Shlomo Molcho.

He mourned his friend Shlomo, in whom a great fire burned to arouse the People of Israel to Redemption. He saw him as an exemplary figure. He loved him for his majestic character. Rabbi Yosef wrapped himself in silence. He could not utter a sound, because of his sorrow.

He secluded himself within the walls of the study hall and continued to write his work on the Turim. He collected the opinions of all the poskim on each law, mentioning and explaining the words of the author of the Turim, deciding between differing opinions, following the three pillars of the

128

law, the Rif (Rabbi Yitzhak Alfasi), the rambam (Rabbi Moses ben Maimon) and the Rosh (Rabbeinu Asher).

Many of his pupils had followed him from Nikopol to Salonika. They gathered around him and asked that he continue to teach them. He agreed and opened a yeshivah for them. This yeshivah was called "the Study Hall of the Perfect Sage, Rabbi Yosef Karo.''

Rabbi Yosef Taitazak and Rabbi Shmuel Taitazak were his friends. He discussed Torah with them and prayed with them. He felt good to be in their company, and to receive from them their teaching on the revealed and the secret Torah. He said to himself, "My life would be complete, even if I had done nothing more than come to Salonika and meet them."

He spent much of each day together with them in the study hall, along with the students. A deadly plague broke out in Salonika and claimed many victims. Every day heart-rending cries were heard from a different house. The plague reached Rabbi Yosef Karo's house, and his three children succumbed. Overwhelmed by the tragedy that had befallen him, he sought refuge in the study hall with his books. He did not set foot outside the study hall, and he did not exchange a word with anyone. His wife mourned day and night and could not recover from this blow. They were more precious than gold, with curly hair. All day they played — and in the night they fell victim to the plague. He raised a tombstone over their grave.

He thought once again of going to Eretz Israel, perhaps there he would find solace from the disasters that had befallen him.

The tombstone of Rabbi Shlomo Taitazak

(from Sefer Saloniki)

129

Chapter Eleven

The Voice of th Maggid

On Shavuot the sages gathered in the study hall of Rabbi Yosef Taitazak, planning to study the entire night. Rabbi Yosef and Rabbi Shmuel were there, along with Rabbi Shlomo Alkabez, Rabbi Yosef Karo, and other scholars. They read from the Torah, the haftarot, Psalms, the Song of Songs, the Book of Ruth, the last verses from the Book of Chronicles. They learned with a special melody. They studied the entire Order of Zeraim in the Mishnah. An atmosphere of holiness filled the air. The greatest scholars of the generation were studying together. After they completed two tractates of the Mishnah, the air resounded, and the light dimmed. A great sound was heard in the study hall, as if the very letters were breaking open. The voice became stronger, and a great fear fell upon those in the study hall.

The words of the voice were perfectly clear. This is what it said to them:

"My friends, the finest of the fine, my friends and lovers, greetings to you, happy are you and happy is the one who has given birth to you. Happy are you in this world, and happy are you in the World to Come, who have taken upon yourselves to adorn me this night. For many years my head has fallen and there is no solace for me. I am cast in the dust, and embrace refuse heaps, and now you have returned my former glory. Be strong, my friends, be of good courage, my lovers. Be joyous and glad, know that you are the very best of humans. You have merited to be in the castle of the King, and the sound of your Torah and your speech has risen before the Holy One, blessed be He, and have split several heavens and several open spaces until it rose, and the angels were silent, and the serqfim were quiet, and the hayot stood still, and all the heavenly host and the Holy One, blessed be He, hears your voice, and I , the Mishnah, the mother who

130

chastises man, have come to speak to you. If you had been ten together, you would have ascended further. But for all this you have ascended. Hhappy are you and happy are your children, my friends, who have ascended and kept sleep from your eyes, and through you I have ascended this night, and through the friends in this great city, a mother of Jewish communities."

The voice continued to speak until it called on all those present to stand up and call aloud, "Blessed be the Name of His glorious kingdom forever and ever."

The members of the group called aloud, and when they finished reciting this, the voice told them:

"Happy are you, return to your studies and do not stop for a single moment."

They continued to study the Mishnah, and once again they heard the voice speaking to them:

"Go up to Eretz Israel, because not all times are equal, and there is no hindrance to saving, whether many or few. Do not care for your possessions, because you will eat of the bounty of the upper earth. Therefore make haste and go up, for I provide your livelihood and I will continue to provide your livelihood, and all will be well with you, with your homes, and with all that is yours." When the voice ceased speaking, silence reigned, and then all those assembled burst into tears of joy.

***

They continued to study Torah until the light of dawn, in exultation and trembling.

Before they prayed Shaharit, they went to immerse themselves in a mikveh, just as they had immersed themselves two days earlier. In the mikveh they met the other scholars who had not been with them during the night.

They told them of the night',s voices. The others were astounded to hear this. "How did you

manage to withstand such an experience?" they asked. They included some of the leading Kabbalists in the study

hall, great scholars who knew the secrets of the hidden Torah. Some of them spent all their days in fasts and in mortification,

131

having abandoned all the affairs of this world. How sorry they were that they had been absent from the study hall on Shavuot night. They beat themselves for having missed this great night. They agreed among themselves to gather again at night in a minyan of ten and study together, even though they had not closed their eyes all the previous night, nor had they had time to sleep during the day, since they had gone to the sermon delivered by the head of the yeshivah, Rabbi Yosef Taitazak, which had lasted for hours. Nevertheless, they agreed to assemble an additional night, and they determined the order of study for the night.

They began by reading the commandments in the Book of Deuteronomy. When they came to Shema Yisrael, they heard a loud knocking, and a voice began to speak. It spread throughout the study hall. They could clearly hear each word, as if the speaker were standing before them.

"Listen, friends, the finest of the fine," the voice began. It spoke many words of wisdom to them, and then it called to them: "Happy are you, friends, happy are you that you bring me up. How much have I risen! Now that you are ten, a sufficient number for any holy thing, happy are you and happy is the one who has given birth to you. Do not fear the reproach of men, nor recoil from their scorn. For you are the ones ascending to the oneness of Israel. Know that you are among the chosen ones. You who adhere to me, glory covers your heads and a thread of lovingkindness is drawn over you. If permission had been given your eyes, you would see the line of fire which surrounds this house. Therefore be strong and be of good courage, and do not break the link raising me up - calling in a loud voice, 'Shema YisraeT and 'Blessed be the Name of His glorious kingdom forever and ever.' "

The ten scholars in the study hall listened to the words of the voice and did not utter a sound. They stood agape. The books remained open before them. The voice spoke to them for about half an hour, in a loud, clear voice, until it ceased.

The ten scholars returned to their studies until midnight. When midnight arrived, the voice returned and began to speak in the chamber of the study hall. The scholars sat, amazed.

132

The voice began to speak, and it grew louder and louder. "Ask your father and he will tell you, your elder, and they

will say to you. From now on let your eyes be open to your way, and each man will help his fellow, and to his brother he shall say, 'Be strong!' and the weak will say, ' I am strong.' Account yourselves as great ones, because you are dwellers of the castle of the King, who has caused you to enter the vestibule. Attempt to enter the banquet hall, without leaving the vestibule, because whoever leaves the entrance of the vestibule does so at his own risk. Awaken, my sons, and see that I speak to you. Awaken, my friends, be of good courage and be men of valor. And now do not make light, strengthen yourselves and rejoice; a thread of lovingkindness is drawn about you every day. You will see that you are intoxicated from the delights of the world. Awaken, you intoxicated ones, because behold, a day is coming when man will remove the idols of his money and the delight in the pleasures of this world and the idols of his gold, the joy of money, and go up to Eretz Israel, for it is within your power, only you are stamped with the clay of the joy of the world and its vanities, and whoever leaves you does so at his own risk. See what you have merited, which others have not merited."

The voice continued to speak of moral instruction and knowledge and about returning to the L-rd with all one"s heart and all one"s soul, and gave signs about the mystical meanings of words.

Since then the voice returned and spoke to those who occupy themselves with mystical kavanot in the yeshivah of the Kabbalists. This was known only to a very few Jews in Salonika, who kept this secret.

A new spirit filled the band of scholars and Kabbalists ever since they had heard the words of the spirit of the Mishnah which had appeared at midnight. They intended to do as it had commanded and go up to Eretz Israel. On Shabbat eve they gathered once again to study. They did not expect the appearance of the voice this night. But when midnight approached, once again the vofce was heard.

It said: "Those who have entered the vestibule must try to

133

enter the banquet hall. Whoever goes outside does so at his own risk, while we shall not be accountable.

The voice praised what the members of the group had studied and done on the other nights.

After the morning Shaharit prayer, before they went to eat breakfast, the head of the study hall, Rabbi Yosef Taitazak, gathered them and ordered them to accept upon themselves whatever they had heard from the Maggid these past nights.

"We will do and heed," they responded after him. The members of the group gathered and established many regulations. One of them was to sanctify every Wednesday in memory of the destruction of the Temple. It was forbidden to eat meat or drink wine on Wednesdays, except at a religious celebration or if one were traveling. They accepted these regulations and observed them.

***

The Maggid continued to speak to those in the study hall at nights. He warned them lest the pleasures of the world blind them, for "the time of singing has come," and not all times are equally right. He repeated his message to open their eyes, that the weak will say that he is strong, that man must help his fellow. The Maggid instructed them that they should not eat any cooked food, not even of lentils, on the entire day before Tisha BeAv, and at the concluding meal before the fast they should eat dry bread and a cup of water. "Have consideration for the honor of your Creator," it told them, "give him honor, and take care not to be consoled., It concluded by saying, "May I merit to be united with you on the Holy Land, to serve Him together with you, Amen."

The words of the Maggid accompanied them day and night. Each night that they gathered to study Torah, Mishnah, and Gemara, they expected the Maggid to come through the door. When he began speaking silence reigned in the study hall.

From the first night that the Maggid had appeared in the study hall before all those assembled there, he continued to appear to Rabbi Yosef Taitazak and Rabbi Yosef Karo.

134

He would talk with Rabbi Yosef Karo about the interpretation of verses, about things which would take place in the future, and about what he had to do. He would warn him about his conduct and way of life.

The Maggid praised the book he was writing. At times he rebuked him for falling asleep and not waking to study. He told him, "By merit of the six Orders of the Mishnah that you know by heart, and by merit of the afflictions which you have imposed upon yourself, the Heavenly Court has agreed that I return to speak with you as before, and not abandon you, and so I have done. As you see, I speak to you now as one person speaks to another. You see that for several generations no person has attained this, which is reserved for only very special individuals."

Due to his great tiredness, Rabbi Yosef Karo fell asleep while the Maggid was speaking. When he awoke, he was saddened that the voice of the Maggid had stopped. He began to study mishnayot once again, when suddenly there was a knocking at the door.

The Maggid spoke with him about his having taught Torah in several communities, and that he must not part from the Torah, not even for a moment, and then he will able to ascend to great heights.

Once again slumber fell upon him as a result of his weakness and tiredness. When he awoke, he began to study mishnayot once again. He did not have time to complete even two chapters before the Maggid returned and told him that all the members of the heavenly yeshivah sent him greetings.

Rabbi Shlomo Alkabez heard the words of the Maggid and memorized them. The words of the Maggid caused the members of the group of scholars to draw even closer to each other. They realized that they possessed a spiritual bond which brought them the words of the Maggid. After the Maggid had appeared to the entire group on Shavuot, he would appear to Rabbi Yosef Karo when he sat by himself and studied mishnayot.

135

The Maggid would speak to him about each weekly portion in the Torah, the Mishnah, and the hidden Torah.

When Rabbi Yosef studied the portion of Toledot, the Maggid appeared to him and told him many things about the portion, revealing to him secrets and allusions.

Since Rabbi Yosef longed to die a martyr"s death as had Shlomo Molcho, the Maggid spoke with him about the sanctification of the Name of G d, about the fast lasting for three consecutive days, for the special kavanot for the sanctification of the Name, and that he would have to ascend the pyre as an unblemished burnt offering.

This is what the Maggid told him in the middle of his studying of Toledot: "You will merit to go up to Eretz Israel this year, and afterwards you will merit to be burned for the Sanctification of the Name of G d. I will cause you to be burned in Eretz Israel for My Name, and you will ascend My altar."

When he came to the portion of VeZot HaBrachah, the Maggid promised him once again: "And I will cause you to complete your work, to enlighten the eyes of all Israel. All the peoples, sages and scholars, will draw upon your work, Beit Yosef. Because you have cleaved to Me you will merit sanctifying My name in public, as did Shlomo My chosen one, who is called Molcho."

It was then that Rabbi Yosef knew that the hour had come to go up to Eretz Israel.

He went home from the study hall, with the Maggid"s words still ringing in his ears: "You will merit to go up to Eretz Israel this year!"

When he arrived home, he told his wife, "We will pack our clothes and take with us some of my holy books, and we will set out for Eretz Israel.,

"But where will we get the money for the trip?" " I am certain that the L rd will be my help." His friend the Kabbalist Rabbi Shlomo Alkabez had gone

before him, and had already arrived in Safed. From there he sent letters to his fellow scholars in Salonika that Safed was the right place for spiritual ascension.

***

136

Rabbi Yosef was in contact with the holy Ari and with Rabbi Yaakov Berab in Safed. He also was in contact with the Radbaz (Rabbi David ben Shlomo ibn Abi Zimra) and Avraham Ashkenazi, the rabbi of Cairo.

They all encouraged him to go to Eretz Israel and settle in Safed.

The Maggid continued to appear to him at night when he sat in the study hall to learn. He spoke with him about his going to Eretz Israel, and he assured him that he would complete his work there.

Every Shabbat eve the Maggid appeared to him and warned him not to leave the study of Mishnah for a single moment, not even to eat and drink for pleasure, for of what benefit are the joys of this world?

He continued to talk with him about his going up to Eretz Israel: " I f you will conduct yourself as I have instructed you, you will merit to complete your entire work, with its commentaries and decisions, without errors, and to publish it, so that it will spread throughout all Israel. Everything that you have asked from the L rd will be granted. I will merit you so that the verse will be fulfilled, for you and your family, 'This book of the Law shall not depart from your mouth.' I will give you from your modest wife a pious and wise son, for you are deserving of this because of the troubles you have undergone. Because you will separate yourself from the pleasures of this world, as I have instructed you, and sanctify yourself while with your wife, as it was said of Rabbi Eliezer, that it was as if a demon had compelled him, you will thereby merit to draw down from Gan Eden a pure and holy soul, who will become a great scholar. After your wife dies you will marry two women, one after the other, and they will bear you wise sons, who will know the L rd and His Torah. I will greatly build up your yeshivah there."

Rabbi Yosef took the words of the Maggid to heart. This put pressure on him to go soon to Eretz Israel, in order to complete his book. He saw in his mind"s eye a large study hall in Eretz Israel, in the hills of Galilee, filled with students, while he delivered his lesson before them. He had still not freed

137

himself from the depression that had stricken him after the death of his children. He craved children. Since the Maggid had promised him children, he knew that the air of Eretz Israel would help him. The controversy in the communities from which he had fled still troubled him. His living in Salonika was pleasant, but he knew that this was only a stopping place on the way to Eretz Israel. There he would rest after the distress that had struck him after the death of his children in the plague.

The Maggid did not leave him. He spoke with him every time that Rabbi Yosef studied Mishnah by himself in the study hall.

***

The students would hear the voice of the Maggid through the door. They were astonished by the powerful, penetrating voice. This is how the voice began: "Greetings to you, Rabbi Yosef Karo. I am the Mishnah that you have learned. I have come forth to teach you wisdom. How proud of you is the Holy One, blessed be He, in the Heavenly Court. He says, 'My son Yosef, thus and thus are his deeds, thus and thus are his ways. Thus is his diligence in his studies.' And I , the Mishnah, have seen the place that has been prepared for you in Paradise. How many comforts and delicacies are appointed for you. Be strong and of good courage in fearing the L rd."

Rabbi Yosef would be frightened at the sound of the voice. He would listen to it every night, understand what was said, and write it down in a book.

At times the Maggid would speak at length, giving moral instruction, so much so that Rabbi Yosef would tremble upon hearing his words. The Maggid possessed great secrets, but he was hesitant to reveal them, and for a long time he would repeat his introduction, saying, "The secret of the matter is, the secret of the matter is," until he would finally reveal the secret itself.

The Maggid promised him that "Miracles will be performed by you, just as by the Tannaim, so that the people of your generation will know that there is G d in Israel."

138

On a rainy night, when gusts of wind struck the doors of the study hall, Rabbi Yosef was sitting by his stand and studying the Mishnah. Suddenly the rain stopped and the wind died down. The voice of the Maggid could be heard from beyond the door: , ,You will merit seeing Elijah the Prophet face to face ... for he will be your teacher, to teach you all the secrets of the Torah. And even though your wife and other people will be in the house, Elijah will speak only to you. You will see him, but they will not see him. His voice will sound to them as if it were your voice." Each time, the Maggid would repeat his promise that he would go to Eretz Israel.

"You will go up to Eretz Israel, and you will be the Nagid over all the Jewish communities. You will teach Torah to the masses and you will sanctify My Name, as I promised you."

Sometimes the Maggid would reply to the questions Rabbi Yosef asked him about points of law. At times he even gave him a charm to prevent drought: to circle the grave of Rabbi Shimon bar Yohai and Rabbi Eliezer his son. The Maggid informed him that the Rambam and the author of the Turim were happy that he interpreted their statements in his book, and commanded him to call it "Beit Yosef"

The Maggid revealed to him that he was the only person in his generation to whom an angel would be revealed. This was due to "the Mishnah that you constantly learn".

***

The Maggid revealed to him secrets concealed in each letter in the Torah. The Maggid watched his actions every day, and spoke to him about things he wrote, argued with him, refuted and contradicted his writings.

A night of mystery passed over the study hall in Salonika. Rabbi Yosef toiled over his interpretation of one mishnah until he found the solution. The Maggid informed him, "What you have written is correct!"

Other times, the Maggid would tell him that what he had written contained an error: "The Holy One, blessed be He, is

139

pleased that you examine everything so minutely, but what you have written is not what He intended."

Another time, after he had written a new interpretation of a law of Rambam, the Maggid told him: "The Ramban is happy at what you have discovered. What you wrote on the Tur 199, has not been interpreted until now. And also in other places where you have written an interpretation, the Rambam is happy that you have explained his views.'' Later, the Maggid informed Rabbi Yosef that he had three advocates before the Holy One, blessed be He, who would come forth to receive his soul with three bands of ministering angels.

The Maggid told him about his prayers: " I f it is possible for you cry while praying, this would be good, at least on Mondays and Thursdays."

The Maggid promised him that he would help him to write his book without any mistakes, and that Beit Yosef ("the House of Yosef) was a fitting name for it, "because this is my house in this world and in the World to Come."

The Maggid informed him that a son would be born to him whose eyes would be blind and who would be poor, but whose heart would be so open to Torah and the teachings of the Kabbalah that the entire world would be amazed at his wisdom. The Maggid warned him to not to stop his studying for even a single moment, for then the Shekhinah, the Divine Presence, would fall, and all the worlds would be destroyed. The Maggid added that he should not give any thought to his needs in this world, for all his needs would be provided, nor should he be distressed at those who arise against him, because they would not harm him, but themselves, because anyone who slanders his fellow has this detracted from his own merits. The Maggid added that Rabbi Yosef would cause many people to repent.

***

When Sukkot arrived and Rabbi Yosef sat in the sukkah to study Torah, the Maggid came to him and talked with him

140

about the skhakh covering the sukkah, and other laws regarding the sukkah.

"The requirement that the skhakh be from something that grows in the earth alludes to the sukkah being from the land of the living. But why is something that is still connected to the ground unfit? You would think that this is an even stronger allusion to it being from the world of the living! ,

The voice of the Maggid stopped after asking this question, before it continued with the answer: "The reason is because something that is attached to the ground is nourished from the bottom up, while the opposite is true for something that is nourished from the Divine spheres. The requirement that the sukkah not be lower than ten tefahim (handbreadths) alludes to it being surrounded by the Ten Spheres.5' The Maggid continued to speak about the spheres, and gave different reasons for the height of the skhakh. He warned him that his heart should not be too high, and that he should take care not to become angry at anything.

The Maggid then proceeded to talk at length about the etrog and lulav and the secrets the Four Species contain.

The Maggid would warn and instruct him how to conduct himself, when to study and how much to study. The Maggid determined his entire daily schedule.

"The schedule that you must follow: study mishnayot so that you will always be fluent in them. Go over the order of Zeraim on Shabbat eve. If you do not finish, take some of the day and read all of it before breakfast. Read the Order of Taharot twice each week, in this manner: once on Tuesday, and the second time on Friday. Do not leave out the weekly Torah portion — twice Torah and once the Targum — every Friday. Read the Order of Kodashim twice each week, once on Tuesday and once on Shabbat. Follow the same schedule for the other Orders. Do this for at least one year."

The Maggid praised him for his study of mishnayot: "Happy are you for having brought down the Divine plenty and for having built several worlds. The reading of mishnayot for their own sake is the cause. You do not know how many worlds you build in one hour of reading, and how many good spiritual

141

levels you establish. Happy are you that you have merited this. Happy are you in this world, and it will be good for you in the World to Come."

The Maggid advised him to read a chapter of the book Hovot HaLevavot each day, in order to overcome the Evil Urge. He warned him against eating meat and drinking wine, "for they are the cause of many lost souls."

The words of the Maggid to Rabbi Yosef were always clear. He had almost become accustomed to his words, and was not startled when the Maggid began speaking from behind the door. The Maggid would reveal secret teachings to him, always speaking as the Mishnah. He repeatedly spoke to Rabbi Yosef of his going up to Eretz Israel.

The Maggid told Rabbi Yosef that he had to afflict himself as much as possible, and not to drink a lot of water. As long as he would adhere to the Torah, the L-rd would watch over him, but the Evil Urge satisfies itself by the drinking of much water. Once again he told him that Elijah would reveal himself to him, and would teach him the secret meanings of each letter in the Torah. He told him of the three levels of a revelation of Elijah: "The first is seeing Elijah"s face in a dream. The second is seeing him in your sleep and greeting him, but he does not return your greeting. The third is that you see him in your sleep, you greet him, and he returns your greeting. But he will not come to you except when you do not think of him."

When he heard this from the Maggid, Rabbi Yosef was occupied with the Tikun Hatzot recited at midnight, and awaited Elijah to reveal himself.

The Maggid would tell him promises for the future, things which Rabbi Yosef had never before heard.

"You shall have many pupils, more than any other sage

42

today, and any pupil who has not studied in your yeshivah will not be regarded as possessing any knowledge. Your pupils will glow with the brilliance of the skies. Therefore, My son, listen to My voice, heed what I command you. Adhere to Me always, and let all the organs and limbs of your body be devoted to Me. The early ones, who totally adhered to Me, merited having their limbs and bodies in the camp of the Shekhinah. Nothing harmed them, and no worms or corruption touched their bodies, as was the case with Rabbi Eliezer the son of Rabbi Shimon, and Rabbi Ahai the son of Yashiya. As King David said, 'My flesh dwells in safety/ You will also merit to be sacrificed for the sanctification of My Name. Your ashes will be piled up as a pleasing sacrifice on My altar, to glorify Me."

When the Maggid spoke with him about the portion of Miketz, he revealed to him that "all the members of the Heavenly Court have sent me to you, to tell you the most hidden of secrets on the portion. The seven good cows and the seven bad sheaves are an allusion to the seven heavenly spheres. The L-rd has created one against the other. Only to you have these secrets been revealed, which are capable of destroying the entire world."

Once again the Maggid warned him against food and drink, and to guard himself against the Evil Urge, the serpent, and Sammael, who all pursued him. Once again, he told him that he had been sent by the Heavenly Court to reveal to him the deepest of secrets, the most hidden mysteries. Even though he ate and drank, the Holy One, blessed be He, did not remove His grace from him, thanks to his study of the Mishnah. In those years the study of the Torah had decreased, and whoever occupied himself with the Torah was mentioned favorably.

After the Sabbath went out, after Havdalah, the Maggid promised him once again that he would merit a vision of Elijah, as if the prophet were standing before him. But Rabbi Yosef would have to fast for three days, seven times, "and then he will be revealed to you in the place known to you. Do not fear or be afraid." The Maggid told him about the portions of the Torah, and about the living and the dead.

145

The sorrow that had overcome Rabbi Yosef at the death of his children had still not passed. Many children had died in the city from the plague. Tender children, who used to run and jump — and suddenly the candle of their lives had been snuffed out. Therefore he devoted himself totally to the study of Torah, to the writing of his book, and to the study of the Kabbalah.

His wife sank into deep depression and did not recover. The children had filled her entire life. Now her life was empty. She had visions of her children, as if they were still standing before her, every day. She would visit their graves in the cemetery, surrounded by the graves of many other children. Wherever she went, she was accompanied by her children. Her heart was filled with suffering. She felt she could not live with such sorrow.

The walls were bare of any picture or drawing. Since the death of the children the house had been in a deep sleep, as if a long night had fallen, and had not ended.

Rabbi Yosef would arise early and go the the study hall, to be in the company of the Kabbalists. He made preparations to go up to Eretz Israel. He investigated the ways of sailing on the sea. Ships left Salonika for all parts of the world. At times he would stand on the shore and watch the ships as they sailed away. He had visions of the day in which he too would board a ship to sail to Eretz Israel. He thought that his wife would recover from the tragedy that had befallen them.

The Kabbalist Rabbi Shlomo Alkabez was already on his way to the Holy Land. When Rabbi Yosef took his leave of him, he asked him to pray for him on the grave of Rabbi Shimon bar Yohai in Miron, that he also would go to Eretz Israel. In his dreams he saw himself already dwelling in the hills of Galilee, among Kabbalists and Torah scholars, with the Divine Presence dwelling in their midst.

The crashing of the waves soothed him. He loved these moments when he was alone with the waves. The sun slowly sank, leaving a red trail on the sea. He dreaded returning home and seeing his embittered wife. He preferred to return to the study hall, which was empty when he arrived. The Maariv prayer had ended, and now he would have to wait for the second

144

minyan, when the port workers would finish their work for the day. His wife"s sorrow distressed him as well. He could only overcome it by immersing himself in the study of the Torah.

Then the Maggid came knocking on the door of the study hall, telling him things about the Torah portion of the week, and about things to be seen in a vision, things of the future.

The Maggid explained to him chapters from Pirkei Avot, the Teachings of the Fathers. When he came to the mishnah, "Al l my life I have grown up among the Sages" (1:17), he began to stutter. Rabbi Yosef interrupted him and asked him, ',Why do you stutter? What has happened to you?"

"You cause me to stutter, because of the thoughts you have while praying. You do not have the proper intent. Therefore, my son, be strengthened and drive out all these thoughts from your heart. Always contemplate the mishnayot, and do not stop thinking about them for a single second. Then I will ascend the levels of the mysteries of Israel, therefore devote all your thoughts to My Torah."

The Maggid stopped stuttering after this explanation and continued telling him things about Pirkei Avot. " 'On three things the world stands' is an allusion to the three upper spheres: Torah represents Hokhmah, Wisdom, the Temple Service represents Keter, the Crown, for all service is directed to it and all the Spheres are united in it, and Lovingkindness represents Binah, Understanding, which is the place of lovingkindness and all the worlds which issued forth from it ."

One time Rabbi Yosef went to the marketplace to buy meat for his home. He walked around in the stalls, but did not find any meat. Chickens also had vanished from the sellers" stands. He wasted half a day in the marketplace, but could not find any meat. He asked the meat sellers why meat was not to be had, but even they told him they did not understand why there was no meat in their stores.

145

That night the Maggid came to him and explained the matter to him.

"Your going yesterday in search of meat, wasting half a day and not finding any, nor even a single chicken, was all My doing. This was to teach you that meat and wine are the dwelling place of the Evil Urge. They are not to be pursued, for man can live without them, just as you honored the Shabbat without meat. Therefore cease your impure thoughts, and concentrate on the Torah of the L-rd the entire day, because you are carefully watched in all your deeds, and so you must take care."

The MaggicFs warning came more and more frequently. At times he would warn him "Sammael is pursuing you with evil thoughts. Take great care against him. Sanctify yourself with what is permitted to you."

***

The MaggicT's words came to him through the door of the study hall, when he was alone there.

At times the maggid would tell him to arise early, to come to the synagogue for the Shaharit prayer.

He warned him not to become angry, but to accept everything submissively. The Maggid assured Rabbi Yosef that if he would conduct himself as he told him, he would merit to complete his book. His commentaries and legal decisions would be free from errors, and they would be printed and would spread throughout all Israel. When he talked with him about the portion of Shemot he promised him that miracles would be performed through him.

At times he would be overcome by slumber, because the Maggid spoke at length with him and the hour was late. Rabbi Yosef would awaken and study mishnayot until after sunrise. He would find himself sitting and studying mishnayot, and then the maggid would knock on the door, and his voice would be as music in his mouth.

The Maggid came and told him, "Do not let your thoughts depart for even a moment from My Torah and from My awe. Strike the thoughts the Evil Urge puts in your heart, destroy

146

them, for they are your desire, but you shall rule them. It is these thoughts which prevent Me from telling you everything. Be especially careful of them at the time of prayer. Devote your mind to My prayer and service, and do not divert your mind from this at all.'

***

The Maggid spoke with him about tefilin and their meaning. "The tefilin of the head are an allusion to the upper Spheres, the brain is an allusion to Wisdom and the upper Crown, and the straps are an allusion to the heavenly abundance which provides for the world. The tying of the tefilin of the hand with the strap is an allusion to the connection of the Matrona, the Queen, with the upper Spheres, and the wrapping of the strap around the finger is an allusion to Metatron, Sandalphon, and angels required for the conduct of the world."

He warned him against excessive eating: "You eat even though you are not excessively hungry. You eat too much, and you should refrain from this, even when you feel hungry and weak. The less you eat the better, because man should not enjoy this world at all."

***

After telling him the meaning of the portion of Vayeshev, in which he spoke of the future of the royal House of David, the Maggid warned him not to write down the secrets he revealed to him.

The Maggid would begin to speak in different ways. On Sabbath eve, the twentieth of Adar: "May the L rd be with you! I am the Mishnah speaking to you. I am the dryer of the sea, the tortured mother, the redeeming angel, the creation of Jacob who said, 'The angel who redeems me.' "

***

147

The Maggid appeared more and more frequently. He would come to Rabbi Yosef every night, and they became close to each other. At times the Maggid would appear while the Torah was read in the synagogue and tell him things about the wars that were being waged in the world, revealing to him who was winning and who was losing. These were the wars between the Turk and Edom (Europe). The Maggid revealed to Rabbi Yosef that Turkey would be victorious over Edom. He revealed this in the face of the dangers which drew near as a result of the war, and the accusations raised against Rabbi Yosef. He revealed to Rabbi Yosef that his fasts were accepted in heaven.

At times the Maggid would reveal to him things about other people in Salonika. He told him about a certain person who was regarded as a Torah scholar, but with whom heaven did not speak, because he had surrounded himself with his money.

He also revealed to him that the Rambam was pleased with his interpretations of his opinions, things which had not been interpreted beforehand. He also mentioned some things which Rabbi Yosef had written, which the Rambam had not intended.

He promised Rabbi Yosef that he would help him to complete his book without a single error. He advised him to call the work "Beit Yosef (the House of Yosef), because this was a fit name for it, "for it is My house in this world and in the World to Come."

Suddenly, the connection with the maggid was broken, causing Rabbi Yosef to wonder what had happened. But this break was for only one day. The following day the voice of the Maggid was heard once again. He explained that this interruption was meant to warn Rabbi Yosef not to interrupt his connection with the L-rd and the contemplation of His Torah, not even for a single moment.

" I f you will stop, for even a moment, then, G d forbid, the Shekhinah will fall. Woe to him who causes the destruction of all the worlds: his soul, his spirit, and his very being will surely be destroyed. See how shocked you were when the connection was interrupted, and your prayer fell to the ground. How much more so should you be worried, knowing that the moment you cease to contemplate the words of the Torah you will cause the

148

fall of Knesset Yisrael, the entire community of Israel."

***

The Maggid asked him to devote a portion of each week to the study of the Kabbalah.

The Maggid told him not to be grieved that his occupying himself with the concerns of the community would detract from the time he spent studying Torah, for both occupations were beneficial. "Thus a person merits to receive the cloak of the Rabbis, for each is beneficial by itself: the study of Torah, and prayer., and concern for the needs of the public."

The Maggid taught him: "This is the order that you must institute in the study of mishnayot, so that they will always be fluent on your lips and in your heart. Learn the Order of Zeraim each Friday night, and if you do not complete it, take some time from the day, and complete it before breakfast. Read the Order of Taharot twice a week, in the following manner: once on Tuesday, and once on Friday. Do not omit the weekly Torah portion, twice the text of the Torah and once the Targum, every Friday and Shabbat. Read the Order of Kodashim twice, once on Sunday and once on Shabbat, and so too for the other Orders. Do this for at least one year. After this you will be able to study them all as the Order of Zeraim, that is, once a week, and this will be sufficient."

The Maggid also instructed him to study while eating: 'Before you eat, read one chapter of the Mishnah. And similarly after you eat, read one chapter after the mayim ahronim and before the Grace after Meals. If you contemplate the mishnayot while you are eating, your eating and drinking will be regarded as sacrifices and libations before the Holy One, blessed be He. Always when you are walking on the way or sailing in the sea, wherever you are, think on them, except when you see some unclean thing. Then you must go away from it, and then continue to think on them. Before you go to sleep, read ten chapters. In this manner your soul will ascend to the heights, attaining several spiritual levels and good traits."

***

149

There were days in which the Maggid followed Rabbi Yosef's actions and thoughts, and discovered thoughts which contained the seed of sin. The he would warn him to distance himself from such things. He would warn him of the serpent and Sammael, who pursued him and sought to snare him in their net.

The Maggid told Rabbi Yosef that seven clouds of glory accompanied him, but they departed from him when he had a sinful thought. They wanted to depart from him completely, but the members of the Heavenly Court prayed to the One who dwells in the heights that they not leave him, and so they waited until the sinful thought left, and then they returned to accompany him once again.

"A person must always be filled with words of Torah and the fear of G-d, with great alacrity, so that if the Evil Urge strikes him, he will not come to have sinful thoughts. This is the meaning of what Rabbi Pinhas the son of Yair said: 'Alacrity leads to cleanliness, alacrity leads to purity.' This is the meaning of the verse, 'Then you shall keep away from every evil thing' that you shall not have sinful thoughts."

The Maggid said that he would reveal secrets and hidden mysteries to him, and that Rabbi Yosef should not say that he was incapable of absorbing them. The Maggid continued to speak to him of the upper Spheres, of the element of Malkhut, Kingship, of the beginning of the Staircase, of the external forces and the inner forces, of impurity and of purity, of the upper waters and the lower waters, of the Sitra Ahra, the Other Side, and of the mysteries of time, all in connection with the Torah portion of the week.

Rabbi Yosef did not answer him and did not argue with him, he just listened and remembered. The Maggid concluded his words with "Peace be with you" when he had finished his discourse, or when things which disturbed him made their appearance.

The Maggid would regularly appear to him at the entrance to the study hall, when he sat to study Mishnah. At times the Maggid would also appear to him when he was walking, or when he sat alone at home.

The Maggid appeared more and more frequently, until Rabbi

150

Yosef could not free himself from him. He thought to himself, Perhaps it would have been better if he had told the Maggid from the beginning that he did not want him, because the Maggid"s words frightened him. The Maggid"s voice was tremendous, like a hammer blow. The words of chastisement which he told him were suitable for a common person, and not for him, who devoted himself completely to Torah. The allusions he revealed to him were not deep mysteries. Since, however, he had agreed to listen to the words of the Maggid, even though they caused him to tremble at times, he could no longer change his mind. Every night he awaited the Maggid, perhaps he would reveal to him something he did not know regarding the Torah.

51

Chapter Twelve

On the Way to Eretz Israel

The sky over Salonika was bright blue. Rabbi Yosef Karo sat in the study hall of the Kabbalists with Rabbi Yosef and Rabbi Shmuel Taitazak and studied Torah and the secrets of the Kabbalah. The rabbis of the city asked him to add his signature to their writs of approval, which he did. He conducted correspondence with the leading Torah scholars of the time, the Radbaz, the holy Ari, Rabbi Jacob Berab, who already lived in Safed. and Rabbi Avraham Ashkenazi, the chief rabbi of Cairo.

He wanted to settle in Safed, in the hills of Galilee, together with the Kabbalists and Torah scholars among the exiles from Spain.

In the study halls in Salonika he had studied all the books he needed for the writing of his own work, Beit Yosef. On the way to Eretz Israel he desired to stop in Egypt, to meet with the Torah scholars there, and to visit the graves of his relatives.

His friend Rabbi Shlomo Alkabez already was in Safed, and he hoped to meet him. Rabbi Shlomo had visited him in Nikopol, and had encouraged him to come live in Eretz Israel. In the year 5291 (1531) Rabbi Yosef set out for Eretz Israel. Since the Venetian wars increased the danger of sailing, he had difficulties on the way and he returned to his home in Nikopol, going via Salonika.

Now he hoped to fulfill his ambition of going up to Eretz Israel. He feared the trials and tribulations of the journey, but he trusted in the promise of the Maggid that he would arrive in Eretz Israel. The Maggid had told him: "Awaken, you drunkards, for the day has come, let man remove the idols of his money and his joy at the pleasures of this world and the idols of his gold, coveting money, and let him go up to Eretz Israel, because it is in your power. You are sunken in the clay of the desire for the world and its vanities. Whoever leaves you and retreats backwards his blood shall be on his head."

152

After many warnings by the Maggid, the time came for him to carry out his ambition, and go to Eretz Israel. His ties with the leading rabbis in Salonika were very close, and it was difficult for him to take his leave of them, but the vision of the lofty hills in Galilee and the air of Eretz Israel drew him with invisible strings to set out on the long journey.

***

He left Salonika after much preparation, and arrived in Constantinople, where he met with the rabbis and friends he had known from the time of his stay in the city. He visited the study halls in which he had learned and studied the books he found. He conducted legal discussions with several of the city"s scholars. He took his manuscripts with him wherever he went. From Constantinople he went to Egypt, where he searched for ancient manuscripts that would aid him in writing his book.

When he arrived in Cairo he went to the home of Rabbi Avraham Ashkenazi, the chief rabbi of the city, with whom he had corresponded. He had also corresponded with the Radbaz and the holy Ari, who were in Cairo. In Cairo he met the leading scholars of his time, and discussed points of law with them. He spent his days in the study hall and perused the books and manuscripts there. All the time he spent in Cairo was of great benefit to him, both because of his meetings with other scholars, and because of the rare books he found, which were not to be found in the other study halls in which he had spent his days and nights, looking for sources for his book.

Several laws became clear to him from these meetings, and doubts he had how to decide the law were removed. He would have to spend much time in Cairo, to search through the abundance of books he found there, but he was hurrying to reach Eretz Israel.

He chose to settle in the city of Safed, the center of the Upper Galilee, a city of scholars and scribes. It was there that he would complete his Beit Yosef and other books.

When he was still in Salonika he had heard of the holy Ari who dealt with the secret Torah. Now that he was in Cairo,

153

he wanted to meet the holy Ari, but he was told that the Ari secluded himself all the days of the week in a little house on the bank of the Nile River, where he spent all his time studying Torah. he returned home only on Sabbath eves, and as soon as the Sabbath was out, he would return to his secluded hut. Most of his studies he devoted to the Zohar and the secret Torah in general.

Many stories were told in Cairo about the holy Ari. It was told that on the day that the Ari was born in Jerusalem, in the year 5694, Elijah the prophet appeared to his father, telling him that a son would be born to him who would illuminate the entire world with his teachings and his sanctity. Elijah commanded him to wait for him at the time of the brit milah, because he wanted to circumcise him himself. On the eighth day they brought the infant to the synagogue to be circumcised, but Elijah was not there.

After waiting a long time, all those assembled urged the father, Rabbi Shlomo Luria Ashkenazi, to make haste and circumcise his son. But the father replied that he was awaiting the arrival of several relatives. After more time had passed and Elijah had still not come, the father thought to himself bitterly, perhaps his sins were the cause for Elijah"s not coming. He went into another room and burst into tears. As he was sitting and crying, Elijah appeared and said to him, "Do not cry. Sit on the chair and I will circumcise the infant. My appearance was delayed so that I could learn whether you will keep my commandments and heed me"

Elijah took the child from hands of the mother and circumcised him, but no one was aware of his presence.

It was told that the Ari learned Torah from Rabbi David ben Zimra. He also studied with Rabbi Bezalel Ashkenazi, the author of the Shitah Mekubetzet on the Talmud. Together with him he wrote the Shitah on the tractate of Zevahim, but the manuscript was burned in a fire.

Rabbi Yosef also heard from the elders in the study hall of Cairo that the Ari merited to see Elijah. They also said that the Ari"s soul had ascended to the yeshivah of the Tannaim, once to the yeshivah of Rabbi Shimon bar Yohai, and once to the yeshivah of Rabbi Akiva.

154

It was said that the Ari was blessed with Ruah HaKodesh, the spirit of Divine inspiration. He spent days and nights studying the Zohar, and engaged in fasts and mortifications. When he was shown in a dream that these mortifications were not sufficient, he went and secluded himself in Old Egypt, entering the orchard of the Kabbalah.

On Sabbath eve Rabbi Yosef sent an emissary to the house of the Ari, to inform him that he was in Cairo and wanted to meet him. The emissary returned and told him that the Ari was excited to hear of his arrival in Egypt, and he was ready to meet him in the study hall after prayers. He also invited him to his home for the Sabbath meal, but, he added, on the Sabbath he spoke only in Hebrew.

They met as if they were old friends. Although this was the first time they met each other, they had felt a spiritual closeness all the years they had written to each other.

In this meeting the Ari told him that after having secluded himself for six years, he heard a voice in his soul telling him to go up to Safed, and that he intended to leave Egypt and go to Eretz Israel.

*•*

The meeting between Rabbi Yosef and the Ari was held in a room next to the study hall. Both of them were planning to go to Eretz Israel and settle in Safed. They talked about meeting there and studying the Zohar together.

The Ari revealed to him secrets he had learned from an unknown Kabbalistic book which he had found with a Marrano who prayed in the study hall.

This book was not known to many people. By chance he learned of its existence. He received it from the visitor who sat next to him, in return for which the taxes on goods the visitor had brought with him to Egypt were cancelled. (The Ari',s father-in- law was a tax collector.)

The Ari and Rabbi Yosef talked about the books of Kabbalah they had studied, some of which they possessed, while others they had seen in the large library which Rabbi Bezalel Ashkenazi

155

had in Cairo. They spoke of the secrets they had found in ancient books of Kabbalah, such as the book by the Ramban and the book Brit Menuhah, attributed to Rabbi Avraham the son of Rabbi Yitzhak from Granada.

"These are the only books which are directed towards the real truth of the Torah,5' said the Ari. Rabbi Yosef agreed with him, but also told him of things he had found in other books and manuscripts dealing with the hidden Torah.

Rabbi Yosef told him that he was occupied in the writing of Beit Yosef, which contained a summary of the law.

The Ari told him, "Our generation needs such a book, so that there will not be many different teachings, because of the many different rulings." The Ari revealed to him that it had been told to him that his soul was the reincarnation of the soul of Rabbi Shimon bar Yohai, therefore he wanted to go to live in Safed, to be near the grave of the Tanna in Miron.

They continued talking for a long time. They discussed the secret teachings and the revelations they had found in books and ancient manuscripts.

The Ari gave Rabbi Yosef the task of preparing a place for him in Safed where he could live, with sufficient space for all his books. He told Rabbi Yosef that he would come after him. He also told him that Elijah had been revealed to him, and had told him that his death was near, and that he must go to Safed. There he would find a sage to whom he would give over his knowledge of the secret Torah. This sage would fill his place, for he possessed a precious soul which the Ari had to make perfect.

Rabbi Yosef asked him where he had learned the secret and the revealed Torah.

The Ari answered, "From Rabbi David ben Zimra, the rabbi of Egypt, who was a master of both the revealed and the secret teachings, and from Rabbi Bezalel Ashkenazi, to whom I was both a pupil and fellow. I also learned from the books I found in the attics in Cairo, and I study the Zohar day and night.

"Most of my knowledge of the hidden Torah did not come to me from teachers, but through my own spiritual labors. I

156

struggled greatly to arrive at the truth and the Torah of truth." During their conversation the Ari revealed to Rabbi Yosef

several concepts in the hidden Torah which he had thought of during his last week in seclusion.

Rabbi Yosef saw the greatness of the Ari, and told him: "When you come to live in Safed we will sit together and learn, both the revealed and the hidden Torah. I intend to establish a yeshivah in Safed, for select students who will study law and Kabbalah."

When they parted, Rabbi Yosef told him several new points of law, based on the books he had found in the libraries and study halls in Cairo.

Rabbi Yosef returned to his lodgings, and the Ari went back to seclusion in the hut on the bank of the Nile. They would meet in the future in Safed. In the meantime, Rabbi Yosef thought of the person he had discovered in Cairo, whose entire essence was devoted to the upper worlds. He thought, Perhaps I too must find a place of seclusion, to complete my book and other books I plan to write, for the disturbances caused by people bother me in the labor of writing, which is a difficult work.

In order to write a single law, he had to study many books, taking care not to make any errors — and after he had written the law, he still doubted whether he had written it correctly. He would consult with another scholar in the study hall in order to remove all his doubts. Sometimes the scholar would raise new points that he had not thought of, and then he would have to review the entire topic: to reopen the books, to study all the commentators, to find the essence of the law. He knew that many generations would rely on his rulings, and a heavy responsibility rested on his shoulders. Seclusion would help him to devote himself to his writing, but he also needed to discuss the law with the other scholars in the study hall.

***

Rabbi Yosef would roam from one study hall to another in Cairo, looking for rare books and manuscripts in the attics.

He found that Rabbi Bezalel Ashkenazi had a large library,

157

containing many books he had not read previously. He copied some passages from these books. He knew that he would need much time to read all the ancient books he found, but he would not tarry in Egypt on his way to Eretz Israel.

The Maggid had not abandoned him ever since he had left Salonika. When he sat in the study halls in Cairo, the Maggid would appear to him, telling him things about the Torah portion of the week, and urging him to make haste and go to Eretz Israel.

The roads from Egypt to Eretz Israel were difficult. Caravans set out for the desert on camels. They traveled for many days and nights until they crossed the Sinai Desert and came to Eretz Israel. Robbers lay in wait for travelers.

Ships also set sail from Alexandria for the shores of Eretz Israel, but they faced the danger of storms. He sought out other Jews who were going to Eretz Israel, so that they could travel together. Between studying the books he found and conversations with the leaders of camel caravans, he showed his rulings to the leading rabbis in Cairo. Some of them praised his legal method, while others made critical comments. He was happy to hear these comments. He needed criticism by rabbis who possessed wide knowledge of the law, and who had much experience from sitting on the rabbinical courts.

He gained much from his stay in Cairo — from the books he read, from the scholars he met, and most of all, from his meeting with the Ari.

The scholars in Cairo asked him to stay there, as a judge on the rabbinical court. But he would not let them divert him from his goal. He saw the ascent to Eretz Israel as a command which he could not refuse. He longed to be among the scholars and the Kabbalists in Safed, and the nearer the day of departure drew, the higher his spirits rose.

He took his leave of the many friends he had made in Cairo. Some said that they too would go up to Eretz Israel and settle in Safed, but their livelihood kept them in Egypt.

People in Cairo advised him to go on the ship which went between Egypt and Eretz Israel, carrying passengers and cargo. This was better than going on camelback through the desert,

158

and running the risk of meeting the robbers who waited in the desert.

He took with him food for the journey, and boarded the ship which went from Egypt to Eretz Israel, Lebanon, and Syria. On board the boat, he met other passengers who also were going to Eretz Israel. Jews had gathered from all the ends of the earth in Egypt. There were merchants, scholars, and Marranos who wished to live in Eretz Israel, to atone with a life of holiness for their sins in Christian Spain, living in fear of the Inquisition.

One of the passengers knew Rabbi Yosef from Salonika. He told the other passengers that there was a scholar among them, who was known in Salonika for his holiness. Many of the Jews among the passengers came to him with their questions. Some asked for his blessing: for a safe journey, to be cured of illness. Some of them were going to pray at the tombs of their forefathers for relatives who were gravely ill .

One of the Marranos who had returned to Judaism came to Rabbi Yosef and told him of the trials and tribulations he had undergone in Spain when he tried to preserve his Judaism in secret. This person came from Toledo. He did not leave Spain with the other exiles, but stayed in the city. He told Rabbi Yosef that the synagogues were confiscated and turned into churches, but the Jews dug under their homes and built synagogues under the earth. Secret staircases led to these synagogues. The Jews prayed in them three times a day. Many of these Jews were forced to participate in the prayers in the churches on Sunday (after they had finished praying in their secret synagogues). They bowed down to the images in the church with all the other worshipers, while in their hearts they mocked these acts. This Marrano asked, what penitance must a person do who has worshipped in a church and crossed himself?

Rabbi Yosef told him: "When you arrive in Safed, come to me and I will tell you what you must do."

Since he did not know the nature of the man, he was suspicious of him. If he would live in Safed, he would learn the past of this person, and he would be able to guide him properly in his new life.

159

Rabbi Yosef's friends in Egypt had given him provisions for the way. He ate dry bread and drank water. The other Jews on the ship offered to share their food with him, but he refused to accept this. Women cooked on the deck in pots they had brought with them, but he did not know if he could rely on their kashrut. His wife was with him, but she was too ill with seasickness to stand on her feet and cook.

She was still under the influence of the death of her children in the plague. Most of the time she sat and mourned her children. She always saw them before her eyes. Rabbi Yosef would bring her water he had heated on the fire.

The boat was not far from the shores of Eretz Israel. The closer the ship came to the shore, the more excited he became. His eyes were fixed on the golden shores. He saw from afar the mountains towering above. The sailors pointed out Mount Hermon and Mount Miron. The peak of Mount Hermon was covered with snow. The ship was supposed to anchor off the shores of Acco or of Haifa.

Jews from Spain who had come on the boat with him brought their looms with them. They had been weavers in Spain, and they hoped to establish themselves in this trade in Safed, using the knowledge they brought with them.

They talked with him about their trade, and asked him if there were springs of fresh water near Safed, which they needed to make cloth. He told them that there was an abundance of water in Galilee, which flowed from the hills and the snow covered Hermon to the valleys. He also told them about the Kinneret, the Sea of Galilee, next to Tiberias.

The passengers saw another ship sailing close to theirs. They feared that it was a pirate ship! They turned to the captain of their ship, who reassured them. He knew the owners of this ship which sailed on the same route, and they were respected people from Alexandria. The ship undoubtedly sailed close to theirs so that in case a storm came up, they could ask for assistance from the other ship. He hinted at the fact that a storm might be brewing, and they would have to put in at the nearest shore, so that the ship would not be smashed to smithereens by the waves and the winds.

160

Slowly the wind increased until the storm broke. Mighty waves smashed against the ship"s hull.

***

The ship sailed close to the shore, so that if the storm were to worsen they would be able to pull in and let the passengers off.

The sailors were accustomed to stormy seas, but even they said that they could not recall such a mighty storm that was rocking the ship back and forth.

The passengers came to Rabbi Yosef and asked him to pray for them.

He told them that the merit of their coming up to Eretz Israel would cause the seas to calm down. And so it was: after a day of stormy weather, the skies lightened and the waves abated. Once again the ship sailed on the smooth sea.

The manuscripts of Rabbi Yosef's books were with him, and so he remained in his place on the ship, to guard his manuscripts. He also had brought with him several rare books which he had found in the attics in Cairo, and he guarded them with his very life. He was afraid that water would leak into his cabin and ruin the books. He kept his packages above the floor, on a shelf.

His wife lay in her bed. Her strength still had not returned to her. The heavy waves caused her to vomit. He stood by her to serve her and encourage her.

"Very soon we will reach Eretz Israel, and its air will revive you."

" I don"t know if I can last until then, I"m very weak." "In Safed, where we will live, the winds blow, the mountain

air is clear, this is where people recover from all their sicknesses." " I am so sick, I will never recover." Women passengers came to her cabin and brought her food

and drink that they had brought with them, but she could not touch anything because of her seasickness.

These women also intended to live in Safed. They promised her that they would help her to set up her new house in the city.

161

Some of them had already lived in Safed and were returning to their families there. They told her about the customs of Safed and about its markets and streets.

The sea quieted down, and from afar they could see the misty, golden shores. The passengers looked at the shore the entire day, trying to identify the place. Rabbi Yosef was studying his books. He had not had enough time to read all the books he had found in Cairo and he learned many new things now.

***

Once again the waves battered the ship. The sailors told the passengers they could not remember such a storm in all their years on the sea.

"There must be an important person on the ship who is being greeted by the storm," they said.

And so it was. The storm accompanied the ship until it finally abated. Rabbi Yosef came up on the deck and looked around him. He looked at the shore and the hills. All the while he held a book in his hand. Even when the storm was at its worst, he had not abandoned his books.

He walked back and forth on the deck. The ship was supposed to dock in either Acco or Haifa. During the voyage he was sorry that he had not taken the land route. He had thought hat the land route was dangerous, because of the robbers in the Sinai Desert, but the sea route was no less dangerous, because of the storm.

As he gazed at the water and the shore, he thought of new ideas about the laws regarding sailing in a ship and disembarking on the land.

He waited for the moment when the ship would drop anchor and he could go ashore. When this moment came he was all excited. It seemed to him that all the passages in the Talmud dealing with Eretz Israel and its sanctity stood before him and demanded that he study them.

The ship tied up at the dock in Acco. Due to the storm, the passengers had to leave the ship one at a time. Rabbi Yosef left the ship with his bundles in his hands, including his books.

162

They were more precious than all his other belongings. He would not part with them for a moment.

When he set foot on the land, he bowed to the land of Eretz Israel, and afterwards he kissed its soil. All the time he thought about the commandment to settle Eretz Israel and what he was commanded to do.

Rabbi Yosef walked through the streets and marketplaces with his wife. They were accompanied by the other Jews who had come on the ship. They searched for a horse-drawn carriage to take them to Safed.

On the way they met Jews who had come from Safed to meet their relatives who had come on the ship. They showed them the way to the drivers who would take them to Safed.

Until the carriage set out, they had time to walk through Acco. They searched for the remains of the ancient yeshivah in Acco. The sages of France, the Baalei HaTosafot, had studied here. They could not find the yeshivah. The townspeople showed them another house where the scholars from France had studied, after they had fled from Paris when the Talmud was burned there.

163

Chapter Thirteen

The Air of the Hills of Galilee

Wherever Rabbi Yosef went, he took his books with him. He kept them in a bundle as he went around on a donkey, until the caravan to Safed was organized.

He was concerned with the settlement of Eretz Israel and the laws connected with this. He was occupied with his thoughts on how to formulate the law on this topic. The sights of the land changed his line of thought. He anticipated meeting the great scholars of Safed, some of whom he had met before, others with whom he had corresponded.

He knew that there were many Torah scholars and Kabbalists in Safed, and he wondered how they would greet him and how he would fit into their company.

The rabbi of Safed, Rabbi Yaakov Berab, already knew him. He was the pillar of the community in Safed, the final authority in everything. He would certainly bring him into the community when he would arrive in Safed. All these thoughts passed through his mind as he waited in the center of Acco for the caravan of carriages that would set out for Safed. He and his wife got into a carriage, while other people in the caravan sat on donkeys. Many of the people in the caravan had come with them on the ship.

All his life Rabbi Yosef had dreamed of coming to this place in Galilee where he could study Torah undisturbed, living in its atmosphere of holiness, in the company of Torah scholars. Now his dream was coming true. He was fulfilling the words of the Maggid.

Since he had started traveling, the Maggid had left him. Now that he would be in Safed and would once more study the Mishnah, the Maggid would return to him and deliver his message.

The time had come for the caravan to set out. He interrupted his thoughts and looked around him. He saw the hills of

164

Galilee approaching him. Some were bare rock, while others were covered by forests. He saw the desolation that had spread through the land since the Destruction of the Temple.

He wanted to bring the Redemption closer, and thought that the company of Kabbalists in Safed had the power to do this. Many of them had come to Safed for just this purpose — to bring Redemption to the world and to return the Divine Presence to Eretz Israel.

His wife was apprehensive of the living conditions ahead of them. She said, "How will we become accustomed to living in these little houses, after the spacious, clean houses we had, with our fine furniture?'5

"Just as the other newcomers have become accustomed to life in Eretz Israel, so too we will become accustomed to life here," he answered her.

"But we are no longer young, we need suitable living conditions."

"The merit of Eretz Israel will protect us." Their spirits were lifted by the scenery around them as they

entered the hills of Galilee. Rabbi Yosef thought that in a secluded house in these hills

he would find the seclusion and peace of mind he needed, for an entire year, to finish his book. The task of writing was difficult. For each law he had to conduct a thorough investigation, to study many books, to act with the utmost care, considering all aspects of what he was writing, for he would determine the law for many generations. He wanted the Jewish people to regard his book as the authority by which they would conduct themselves in daily life. He needed to be free from communal or family concerns, so that he could devote his time entirely to his book.

He feared lest a minor error would creep into his work, thereby causing many people to err. Scholars would write their evaluations of his book. They would search for his sources. I f they would not find what they were looking for, if his sources were not clear, and if the foundations of his decision were shaky, his book would not be accepted by the people of Israel. This book summarized the law of generations, and it was meant

165

to last for generations. Therefore Rabbi Yosef had to surround himself with all the books he needed, all the basic books and everything deriving from them. He hoped that he would find in the study halls of Safed, and in the homes of its scholars, the books he still lacked.

***

He looked at the summits of the hills. Trees grew on their peaks, and they were covered with greenery. There were no cities, only small, poor, scattered villages.

The caravan of riders passed along the winding paths, up and down the hills and valleys. They passed near villages in which the Arabs covered their heads with kaffiyas. The women, their faces covered with veils, carrying jugs on their heads, went to the springs for water.

The members of the caravan who came from Safed pointed out to the newcomers the ancient graves along the way, the graves of Tannaim and other holy scholars. Some of the travelers descended from their carriages or donkeys to pray at these graves. Rabbi Yosef also went down to pray, until the caravan started up once again. Since they mentioned the names of famous scholars and he stood at their graves, he searched through his mind for what these scholars had said on points of law or as ethical teachings. Their statements raced through his mind when he stood near their graves and prayed. People from the caravan told him that the Jews of Safed would go to the graves in Galilee every Monday and Thursday to pray.

In the distance, the houses of Safed were spread over the ridges of the mountain. He wondered whether the city of Safed was mentioned in the Bible. He raised from his memory the verse in the Book of Judges, "And Judah went with Simeon his brother, and they smote the Canaanites who inhabited Safed5' (1:17). But that "Safed" had been located in the south, in the portion of the tribe of Judah. He also remembered that Safed is mentioned in the Jerusalem Talmud as the place from where they would bear the signal-lights to announce the new

166

month. Safed was the place of the guard of priests of Pashhur, who was mourned by Eleazar Kallir:

"Not to the heights of the face of Safed With silver covering the grove, But moral instruction diminished, And the priest of Safed was destroyed and fell."

In the meantime the caravan neared the approaches of Safed, and began to wind its way into the city.

Rabbi Yosef got out of the carriage in the plaza where all the caravans stopped. He went to the home of Rabbi Shlomo Alkabez, his longtime friend.

Rabbi Alkabez greeted him with cries of joy. He danced around him, and gave Rabbi Yosef and his wife some refreshments. He said to him, "Now that you have come to Safed a new era has begun. It is for you that we have been waiting.

"Al l I want to do is to devote myself to Torah." "Yes, you will continue to write your great work, but you

will be our leader and the decider of law for us. A great band of Torah scholars and Kabbalists has assembled here, and only you were missing. Now that you have come, you will enter this holy company.

"Al l my days I desired to be among such holy people, and now my wish has been fulfilled."

While Rabbi Shlomo Alkabez and Rabbi Yosef Karo talked together, the women talked about a place where they could stay during their first days in the city, about rent, and about a suitable apartment in one of the neighborhoods of the city.

While they were having their first meal in the home of Rabbi Alkabez, the report had already spread through the city that a great sage, by the name of Rabbi Yosef Karo, had come to Safed.

The two rabbis continued to talk about the words of the Maggid that they had heard in Salonika, on Shavuot eve, ordering them to "Go up to Eretz Israel, because not all times are equal, and there is no hindrance to saving, whether many or few. Do not care for your possessions, because you will

167

eat of the bounty of the upper earth.'5

Now they had fulfilled the Maggid"s command, Rabbi Yosef said.

" I came first, but you did not delay long after me," added Rabbi Shlomo. The conversation turned to Torah. Rabbi Shlomo told him of the group of Kabbalists in Safed, the city"s yeshivot, and the Torah scholars who devoted their time to study. Some of them earned their livelihood by weaving, a trade they had brought with them from Spain, while others did not leave the study hall the entire day. Their livelihood came from the stipends of the community.

The time for the afternoon Minhah prayer had arrived. They left the house and went towards the study hall. They walked through the alleys of Safed. Rabbi Yosef could not contain himself for joy, that he had merited to ascend to Safed. He looked around him, and enjoyed the clear air of the city. A cool breeze came from the hills. He thought to himself that in such a climate it would very convenient to sit and continue to write his books, which were the center of his life.

***

Rabbi Shlomo Alkabez told him a new teaching that he had delivered that day to the pupils in the study hall. Rabbi Yosef listened to his words and nodded his head in agreement.

When they came to the study hall, they found it full of scholars. They waited for the arrival of the head of the rabbinical court, Rabbi Yaakov Berab. When he entered, they began Minhah.

After the prayer Rabbi Alkabez brought him before Rabbi Berab, the head of the scholars in Safed. The two embraced.

"Welcome to our city! A sage has come to the city." " I am glad to be with you, the rabbi of Safed."

"We have waited a long time for you. We need you here." "Many things delayed me, but finally I arrived." " I also had been delayed. I underwent many tribulations

until I arrived here, but the air of Safed compensates for all the troubles I suffered."

168

Rabbi Yaakov Berab asked him about his family. They talked about his father, Rabbi Ephraim, and about his uncle, Rabbi Yitzhak. He had known them for a long time, from when Yosef was still a child and had listened to the words of Torah of Rabbi Yaakov in Lisbon.

"You will undoubtedly feel that you are among friends here, and not like a visitor."

"Yes. I feel that I am at home, at long last." "The name Safed (Tzefat) alludes to netzah, the Eternal. It

is prepared to absorb the mystic depths of the Torah," Rabbi Shlomo Alkabez said.

Rabbi Yaakov Berab invited him to hear his lecture to his pupils in the study hall. The visitor agreed and remained in the study hall until after the lecture was finished. The pupils asked questions, while he just listened. He sensed that he was witness to the profound study of the Torah here. As he listened to the lecture, Rabbi Yosef could sense the traces of the method of study in the yeshivot in Spain before the Expulsion. They did not learn according to the order of the Talmud, but rather selected topics. They examined the topic according to the system of rules governing the entire Talmud, and closely examined any changes in language.

The way of study established by Rabbi Yaakov Berab influenced his pupils. He would sit on the side and guide his pupils as they clarified serious points in these topics.

After the lecture Rabbi Yosef said to Rabbi Yaakov Berab, " I want to join those in the study hall."

"You will be among the leading scholars in the study hall, and you will produce an entire generation of pupils.,

" I am not worthy of this. It will be enough if I sit and study here."

"You have a great future ahead of you. Do not make light of yourself, you will be a full member of the study hall."

Rabbi Yaakov Berab had come to Safed from Egypt, where he had lived after the Expulsion from Spain, after wandering through many countries. He brought with him great authority in legal matters, which was recognized by the leading scholars of his time.

169

Rabbi Yosef Karo had known for some time that Rabbi Yaakov Berab"s method of study would have a beneficial influence on him. He regarded him as his teacher and master.

In his house Rabbi Yaakov Berab kept hundreds of manuscripts of new interpretations of the Torah, of the great Torah scholars of all generations, especially the writings of Rabbi Yitzhak Aboab, the author of Menorat ha-Ma"or. Rabbi Yosef asked his permission to study the manuscripts in his house, and permission was granted him. This would help him to write his book.

Rabbi Yosef lovingly read the treasures he found in Rabbi Yaakov"s house. He joined his study hall, and spent his days in the uninterrupted study of Torah.

After a while, Rabbi Yosef and his wife found an apartment in Safed, from whose windows they could see the surrounding hills.

**•

Rabbi Yaakov Berab continued the method of study of his teachers, Rabbi Yitzhak Aboab and his teacher, Rabbi Yitzhak Carranton. Rabbi Yaakov Berab hinted to Rabbi Yosef Karo that he saw him as his successor. Rabbi Yosef showed such expertise and profound thought that at times the other students asked him to continue the lesson that had just started. They realized that he was more knowledgeable in the subject than they were.

Rabbi Yosef became friendly with the Torah scholars in Safed. Some invited him to their homes to discuss Torah. Some wanted to fix a set time to study with him. He replied politely to all of them that he was busy with the manuscript he had brought with him and which he intended to complete in Safed. The troubles he encountered in his travels and wanderings had prevented him from completing it earlier.

The inhabitants of Safed greeted him in the street, telling him how happy they were that he was living in their midst. They had heard of him and his family in the Diaspora. Some of them invited him to visit them and choose for himself clothes

170

from the wool they produced. The craft of weaving had been entirely in Jewish hands in Spain. The Jews had brought the craft of weaving with them from Spain to the Turkish empire, where good clothing was needed, but whose clothing industry was very backwards.

When the exiles from Spain came to Safed, they looked for a suitable place for the weaving industry. The cost of living was not high in Safed. They needed flowing water, for fulling and dying. They found pure, fresh water in the springs in the vicinity of Safed: Ein Po"em, Miron, Yakim, Nahal ha-Tahanot, Nahal Amud. There were also springs of fresh water in the village of Ein Zeitim. The Jews who came to Safed had turned the city into an important center for the sale of expensive cloth and fabrics. More than seven thousand men, women, and children were employed in this industry. There were five hundred looms in the city, six large dying plants, and no less than three fulling mills, all operated by the power of the water flowing in Nahal Amud. Ships sailing to and from the port of Sidon carried wool and cloth, as well as Jews coming to Eretz Israel.

The Jews leased the mills from the Wakf, the Moslem religious trust, or from the Ottoman government. A large portion of the income from the fulling mills was devoted to the upkeep of the yeshivot in Safed. The water turbines that powered the fulling mills were surrounded by orchards of fruit trees and vegetable gardens which also were irrigated by water from the turbines. Millions of yards of cloth were produced in Safed, of as good quality as that from the best mills in the entire Mediterranean area — the mills of Venice.

"Welcome, Rabbi Yosef Karo of Toledo!" they greeted him. " I am happy to be here in the holy city of Safed." "Perhaps we could honor you with a choice fabric, so that

you will have new clothes sewn for yourself, in honor of Eretz Israel?5' they asked him.

"Thank you, but I do not need new clothes. Fabric is expensive, and I cannot pay for this."

171

"We do not intend to sell them for money. It would be an honor for us if you would accept the fabrics as a gift, for you and your wife. It would be an honor for us if you were to wear our fabrics.'

" I am not worthy to accept gifts of fabric from you, you must earn your livelihood from weaving/'

"We have more than enough fabric for our livelihood, for our trade, and for gifts. Will you please come to our mill, and choose fabric for you and your wife?"

He did not give them a clear answer, because he was not sure whether he could accept a gift from the people of Safed, even if they wanted to honor him, not even if they had fabric for which they had no use. He wanted to consult with the other sages in the city, and ask them how they acted.

He walked through the alleys of Safed and looked for a peaceful apartment. He and his wife were offered small apartments, in the city"s old stone houses. He did not know which to choose.

He learned that the atmosphere of the city was comfortable, and that the weary could find rest there, to sit and study Torah. Every Jewish inhabitant of the city was very friendly, and willing to help in any matter. The Torah scholars were especially friendly.

***

The Jewish merchants in Safed dealt with the sale of fabrics, which they exported via Beirut and Sidon. Other Jewish merchants dealt in sesame oil. Some Jews were farmers, raising grain, olives, grapes, and etrogim for the holiday of Sukkot. Jews continued to come to Safed to live, and the textile industry expanded. Scholars devoted themselves to the revealed and hidden Torah. There were eighteen yeshivot in Safed, and all of them were filled with scholars who had gathered there from the entire world.

During his first days in Safed, Rabbi Yosef was kept busy with visits to the other scholars in Safed. Some of them he had

72

met during his years of wandering, while he had only heard of others.

The first scholar he visited was his old friend, Rabbi Moshe Trani, Ha-Mabit, with whom he had discussed the law when he lived in Constantinople and Adrianople. Afterwards he met with Rabbi David ben Zimra, the Radbaz. Rabbi Yosef Sagis, and with other scholars. They came to meet him because they had heard of him and of the decisions he had delivered in the cities in which he had served as rabbi.

He told them of the work before him, the writing of his book, Beit Yosef, and the difficulties he encountered. The books he needed were not to be found in every city. He asked them the questions he had encountered to which he had not been able to provide a clear answer. They discussed the law as they tasted of the refreshments before them.

His talks with them reinforced his opinion that Safed was the most suitable place for him to complete his books, for there were many scholars in the city who could aid him with advice and guidance, and there were many books to which he could refer.

Wherever he went he was accompanied by Rabbi Shlomo Alkabez, who had come to Safed before him and knew its people and places, and with whom he had corresponded from the time he had been in Salonika. Together they had had marvelous visions and made plans that stirred their very souls regarding their going to Eretz Israel. Now that their plans had been fulfilled and they were reunited, they did not part for a moment.

When Rabbi Yosef came to the study hall, he found in them a large company of young Kabbalists, who had come from Spain after the Expulsion, who studied the Torah profoundly. Some of them raised sparks, while others took care not to go too far in their study of the hidden wisdom. He thought that the Expulsion of the Jews from Spain had shaken the thoughts of this generation, due to the troubles that had befallen them, and in coming to Safed they sought the Redemption.

173

The Torah scholars in Safed lived simply, and very humbly. Even though they had not been accustomed to this in their original countries, where they had headed large communities, some of them had stores for spices, cheeses, oil, grains, and fruit. In the evenings they went, with their jugs on their shoulders, to draw water from the well, or went to the marketplace to buy bread, oil, and vegetables for their families. They did all the household labors, without servants. From time to time the scholars in Safed would go to the nearby villages to purchase goods for their stores. After their trip they would hurry to the study hall, to complete their daily amount of studies. Many of them fulfilled the dictum, "Love labor and hate the rabbinate," and did not want to live at the expense of the community.

As the days passed, Rabbi Yosef met additional scholars who lived in Safed, including the Kabbalist Rabbi Moshe Cordovero, Rabbi Shmuel Di Uzira, the author of the book Midrash Shmuel on Pirkei Avot, the pay tan (writer of religious poetry) Rabbi Yisrael Najara, Rabbi Moshe Alshekh, and other renowned scholars who frequently came to Safed from where they lived, in order to stay in the refreshing atmosphere of the Galilee city.

At times the heads of the yeshivot in Safed would go abroad, in order to collect money for their yeshivot, and for the maintenance of their students. Jews in the Diaspora sent contributions to the heads of the study halls in Safed for this purpose.

Already during his first days in the city, scholars had turned to him and asked him to put some order into the distribution of contributions among the scholars in the city, so that the poor scholars would receive more and the rich scholars less. Rabbi Yosef wrote a ruling on this matter, that scholars who did not need contributions were forbidden to take from these monies, thus leaving less for the truly needy. Some time later the scholars of Safed instituted regulations regarding the contributions which came from abroad for the scholars in the city.

Each synagogue in the city had its own rabbi, who headed the community of Jews who came from a certain land. The Jews

174

from Spain constituted a majority among the Jews of Safed. They established two synagogues, Kahal Gadol and Kahal Beit Yaakov.

Rabbi Yosef established his place of study in the yeshivah of Rabbi Yaakov Berab, even though the gabbaim (officials) of several other communities asked him to join their communities. As soon as he came to Safed, his name was the first on any legal decision issued by the rabbinical judges of the city.

***

He was asked by Rabbi Yaakov Berab to sit on his rabbinical court, and he agreed. He turned this court into a beacon light of Torah, and many cities in the Diaspora turned to him to receive replies to serious questions that had arisen in their communities.

Since he specialized in the formulation of legal decisions and in the thorough investigation of the commentaries, as a result of his writing his book, the other members of the rabbinical court relied upon him, and his opinion was accepted.

Since the residents of Safed were organized in eighteen different communities, and each of these communities had its own synagogue and order of prayer and study, at times disagreements broke out between one community and another, whether because of the contributions which were sent from abroad (and it was not clear to which synagogue they were sent), or because of neighbors" quarrels or business disputes. A Beit Vaad (a standing committee) of the city"s rabbis was established to deal with these problems. This committee met from time to time, established regulations, listened to the claims of the parties to the dispute, and made peace between individuals and between communities. Rabbi Yosef, whose legal decisions were accepted with great respect, was chosen to head the Committee. The other members of the Committee were Rabbi David ben Zimra, Rabbi Moshe Trani, Rabbi Avraham Shalom, and Rabbi Yosef Sagis. When several members of the Beit Vaad passed away, other rabbis were appointed to it, including Rabbi Yitzhak Masud and Rabbi Yisrael Di Corial.

175

The Beit Vaad would meet frequently, whenever matters came up which it had to decide. During its deliberations, the scholars would conduct discussions on points of the law. Each scholar would relate the new things he had learned out, and the others would comment on this. Some would agree with his interpretation, while others would disagree. The Beit Vaad served as a meeting place for the scholars of Safed, where they clarified the new interpretations they had learned and questions that had arisen, discussed issues that come up, established regulations for the welfare of the community, and replied to the many questions they received regarding the law and proper conduct. The Beit Vaad began its meetings with Torah study, by each scholar in turn. Only afterwards would they listen to matters concerning the public, and the arguments of the opposing parties.

Each week more Jews came to live in Safed. Some families had come from Spain or Portugal after years of living secretly as Jews. They wanted to return to Judaism. They would come before the Beit Vaad and tell what they and the other Marranos had suffered, and the Beit Vaad would rule, what they had to do to atone for the years in which they could not fulfill the Torah and its commandments.

***

When Rabbi Yosef sat together with his colleagues on the rabbinical court, he told them about his work of writing the Beit Yosef on the Arba Turim, in which he had engaged for many years.

"This will be the final word in all the legal books in Israel," they said. "What are the rules by which you decide between poskimV they asked him.

" I f the Rif, the Rambam, and the Rosh agree, then I determine the law in accordance with their opinion. If these three authorities disagree, then I adopt the majority opinion, of two against one. I also draw upon the opinions of the Ramban, the Rashba, the Ran, Mordekhai, and the Semag."

176

"You have spoken well. This is a great task you have taken upon yourself."

"Yes. I have devoted the best years of my life to this work. At first I thought to follow the text of the Mishneh Torah, but I changed my mind, because Rambam brings only one opinion, and I would have had to cite the opinions of the other poskim and their arguments. Therefore I decided to have it follow the text of the Arba Turim of Rabbi Yaakov, the son of the Rosh, because he includes the opinions of the majority of the poskim."

"There are lands in which the law was decided in accordance with the opinion of the poskim in those lands," the members of the court told him.

" I f in some lands they ruled that something is prohibited, while I ruled the opposite, they should continue their practice, because they have accepted the opinion of a scholar who prohibits them from acting otherwise, as is learned in the chapter of Pesahim, 'In a place where they were accustomed.' "

"We accept your words." " I ask that you help me in this labor. There are times when I

need the advice of Torah scholars in order to clarify and decide the law."

"Of course we will help you," answered the head of the court, Rabbi Yaakov Berab.

"We will be by your side in this work," added Rabbi Moshe Trani.

He told the members of the court the topics about which he was writing at the time, and about which he was unsure how to decide the law. They entered into a legal discussion with him. Their opinions and great knowledge aided him in deciding the law. Differences of opinion also arose, however, and he had to decide between the opinions and formulate this section of his book, as he understood the law.

He found that he had chosen a good place to complete his book, because there were many books and manuscripts available to him, and whenever he had a doubt about a certain matter, he could come to the Torah scholars in the city and discuss the

177

law with them. He would not have the total responsibility for deciding the law in these cases.

***

The Maggid who had come to him when he studied the Mishnah in the study hall in Salonika returned to him when he was studying in the study hall in Safed. He would frequently hear the sound of his knocking on the door of the study hall at midnight.

The words of the Maggid were clearer than they had been in Salonika.

The Maggid warned him to awaken early, so that he could read the Shema at the proper time.

"And when you read the Shema and stand for the Shemoneh Esreh, beware of Sammael, the serpent, and the Evil Urge who pursue you. When you read the Shema devote your mind to My service, and go at daybreak to the synagogue."

The Maggid informed him that he would finish his book and would not need to deal with public matters which would take time away from the study of Torah, but he did forbid him to engage in such matters.

"Remove evil thoughts from your heart. Let your thoughts always be on My teachings and the fear and love of Me. Let nothing separate your thoughts from Me. If you will delve into the wisdom of the Kabbalah, I will give you a fine portion in it ," the Maggid told him.

And indeed, Rabbi Yosef did not forget the study of the Kabbalah. He studied and prayed with the Kabbalists in Safed, and he studied their holy books, together with Rabbi Shlomo Alkabez, Rabbi Moshe Cordovero, and the other Kabbalists in Safed. He went with them to pray at the graves of the holy men in Galilee.

The Kabbalists considered Rabbi Yosef to be one of their company, and included him in their lessons in the hidden Torah. The Maggid continued to appear to him in the study hall at midnight.

178

He felt that he had sprouted wings in the atmosphere of Safed. The study halls were always full. The Kabbalists went around in the middle of the night as if it were the middle of the day. The streets of Safed were filled with people reciting Tikkun Hatzot for the restoration of the Temple.

His coming to Safed was known throughout the entire world. Many students streamed to the yeshivah he had founded. Their number quickly reached two hundred. When he delivered his lecture in the yeshivah, both according to the simple meaning of the text and the Kabbalistic interpretation, the students felt that they were above time and place. They sat riveted to their benches as they listened to his wisdom. When he finished talking, he motioned to one of his students to talk about the the powers of the soul and its purpose. When the student finished speaking about the ten spiritual forces, Rabbi Yosef praised him for his clear speech and thought. When he permitted a student to speak, this also constituted a test of the student"s spiritual standing. In this manner new interpretations of the Torah were produced in the interplay between the teacher and his students.

179

Chapter Fourteen

The Ordination Controversy

Rabbi Yosef allocated the morning hours to writing his book Beit Yosef, and the evening hours to writing responses to legal queries. The many books he found in the study hall and in the library of Rabbi Yaakov Berab aided him in finding the sources he needed. The work he had taken upon himself began to go faster.

He had the ability to formulate and edit, to place each item in its proper place, to collect detail after detail, to make the transition from one topic to another in a clear manner. He methodically sorted the material and edited it. He already thought then that after he finished the Beit Yosef, he would have to write a second book. This would be a Shulhan Arukh, a "set table" of all the laws as they had been formed until his generation in all the books of the poskim. To this end he collected legal decisions, collections of responsa, old and new books which would be of aid to him in writing this new book.

Since the scholars in Safed knew of his work, they would tell him of every new interpretation they had taught, in order to hear his opinion, and would bring him every new book that reached them which could help him in his work. Some scholars would come to consult with him on legal questions which arose, for they knew that he was an expert in the laws, and dealt with them every day.

H£ sat in the rabbinical court of Rabbi Yaakov Berab. He listened to the arguments of the sides, and discussed the issues before them with the other members of the court. He could always rely upon his memory to cite the source upon which their decision should be based. This being the case, the other judges would have him write the decision, and they would agree with his opinion.

His everyday occupations interfered with his writing and prevented him from completing it. He was occupied with

180

community affairs. People would come to his door from early in the morning to ask him questions on points of law. Therefore he considered the idea of leaving Safed and going to one of the nearby villages, so that he would be alone with his writing. Jews lived in the villages in Galilee. Some had trades, while others tilled the soil. They sent their sons to learn in the yeshivot in Safed. At times they would invite Rabbi Yosef to spend the Sabbath in their village and teach them. He would come to them, and they enjoyed his words of Torah. As soon as he told them of his idea of staying in a village for a long period of time, the Jews in each village he visited invited him to stay in their village. They promised that he would have a quiet place in which to study, that they would not disturb him, and that they would prepare his food for him every day.

***

The idea of going into seclusion in a village remained with him, but the time had not come to carry it out. There were still many obstacles in the way, but he knew that when the time would come, he would fulfill his dream and go to one of the villages to complete his book.

He was still occupied with the writing of Beit Yosef which would be the key to studying the law and to the issuing of decisions.

Although he had been appointed to the rabbinical court of Rabbi Yaakov Berab, who served as a shining light to all the Jews of Galilee, as well as to the Jews in the Diaspora, Rabbi Yosef still had sufficient time to devote to the writing of his books. Slowly, he collected in his library the works of the poskim and the commentators, both in manuscripts and in printed books, which he needed to write his book, Beit Yosef. The study hall was filled with pupils who desired to learn from him. His pupils clung to him and would not leave the benches of the yeshivah until they had become his disciples and followers.

The scholars in Safed would listen to the lectures of Rabbi Yosef Karo, Rabbi Moshe Trani, Rabbi David ben Zimra, and Rabbi Yosef Sagis, who headed yeshivot in Safed and who

181

attracted many pupils. Those who wanted to study the hidden Torah would come to the lectures of Rabbi Shlomo HaLevi Alkabez and those of Rabbi Moshe Cordovero. The students who preferred ethical teachings and the interpretation of the Bible would take part in the sermons of Rabbi Moshe Alshikh, or listened to the speeches of Rabbi Shmuel, the son of Rabbi Yitzhak Di Ivida, on Pirkei Avot.

Some of them liked poetry and piyutim (religious hymns). They would come to listen to the readings of the paytan Rabbi Yisrael Najara, the author of the book of piyutim, Zemirot Yisrael.

On Sabbath eve the Kabbalists in Safed would go forth to the hills to receive the Sabbath, singing Lekha Dodi ("Come, my beloved"), which had been composed by the Kabbalist Rabbi Shlomo Alkabez.

The sun was about to set, casting shades of purple over the hills of Galilee. The group of Kabbalists was hidden among the hills, dressed in white for the Sabbath, sunken in their thoughts. Some of them, with pale faces, had engaged in mortifications the entire week. Others had fasted on Monday and Thursday. Others secluded themselves in an attic the entire week.

The Kabbalists sought to greet the Sabbath Queen with the same joy that a groom receives his bride. Rabbi Shlomo Alkabez had composed the song Lekha Dodi, which he had sung for the first time to the Kabbalists on Sabbath eve, among the hills. After this, they all sang it with him on Sabbath eve, when they went forth together to receive the Sabbath with the love between bride and groom. They sang with uplifted spirit, with a distant echo answering them, and with their voices resounding between the hills and the valleys.

Come, my beloved, to meet the bride, Let us greet the Sabbath. "Observe" and "Remember" in a single command, The One G-d declared to us. The L-rd is One and His Name is One, For renown, for glory, and for praise.

182

They would sing with a melody, swaying their bodies, and dance with their arms interlinked. The hills stood before them like giants looking down upon their actions and absorbing the clarity of their singing.

To greet the Sabbath let us go, For it is he source of blessing, From the beginning it was ordained, The final act began with the thought.

The mountain tops answered them with an echo. Surrounded by their song, they rose in holiness, from week to week, when they were deep in the world of the hidden Torah, hidden in another world, between the walls of the study hall and attic. Now that they were out in the fresh air of the hills, they were enveloped by the holy sounds that burst forth from the word of the song, "Come, my beloved, let us greet the Sabbath."

***

Rabbi Shlomo Alkabez would dance between the mountains, spreading forth his hands to receive the Sabbath descending from the tops of the hills. Ascending to ever-higher levels, his entire body shook, and every line of his face was transformed. He opened and closed his eyes. He sensed that he was in the upper worlds. Rabbi Yosef Karo stood next to him, excited and thrilled, and sang this song together with the other Kabbalists.

The sanctuary of the King, the royal city, Arise, come forth from your ruins, You have dwelled long enough in the valley of tears, He will shower abundant mercy on you.

The Kabbalists were deep within their emotions. At times they concentrated on themselves, while at other times they were excited, alert, singing with great fervor, waving their arms, filled

183

with holy thoughts. The mountains danced with them, the hills arose in front of them. A great spirit came to them from the hills, a spirit of sanctity and purity. One of the Kabbalists would bring with him sayings and secret knowledge, which he would spread in the ears of those gathered, revealing mighty secrets that he had discovered in the attic of the study hall when he studied the Zohar.

When Rabbi Yosef stood within the band of Kabbalists, next to Rabbi Shlomo Alkabez, he would drink his fill from the air of the hills, from the sunset, and from the changing of the colors of the sky, as he listened to the pearls of song by Rabbi Shlomo Alkabez, responding after him, "Come, my beloved."

Rabbi Shlomo continued to sing with great devotion:

Do not be embarrassed or shamed, Why are you cast down and why do you moan? The poor of my people shall find shelter in you, And the city will be rebuilt on its ruins.

The sounds of the Kabbalists resounded from the tops of the hills and reached the ears of the inhabitants of Safed. Slowly, more and more people joined the Kabbalists each Sabbath eve. They went with them down the stairs of the alleys of Safed and joined in the song of Rabbi Alkabez. The song was adopted by all the people of Safed, and eventually became part of the prayers recited every Sabbath eve. Rabbi Alkabez concluded his poem with the verse:

Come in peace, the crown of her husband, Also with happiness and rejoicing, Among the faithful of the Chosen People, Come, O bride, come, O bride.

When they finished singing, they saw in a dream a bride dressed in white, descending from the summits of the hills,

184

coming towards them with slow steps — the Sabbath Queen is coming!

This poem, which calls to the Diaspora, "You have dwelled long enough in the valley of tears," and to the Land to arouse itself and wear the magnificent garments of its people, excited the company of scholars and Kabbalists who had gathered in Safed. They waited, day after day, for the great awakening of the spirit which would bring on its wings the Redemption. The destruction of the Spanish diaspora and its dispersion throughout many countries increased the longing for Zion.

Reports reached Safed, high in the hills of Galilee, of the beginnings of a new era in the world. The discovery of a new continent called "America," changes in man"s conception of the shape of the Earth, the invention of the printing press, and the invention of gunpowder and new instruments of war. All these aroused the spirits of the scholars in Safed, who saw before them a new era, bearing on its wings the Redemption.

***

Jews arrived in Safed in caravans, built houses and courtyards for themselves, and opened workshops and shops, until there was a small Jewish kingdom in the Galilee. Every day people went to work in the textile workshops, or loaded the fabrics on carriages and sent them to the ports in Tyre and Sidon. The Safed community was extremely active, with a full Torah life. The idea arose among the scholars of Safed that it was necessary to renew things, to return to the original sources. The scholars assembled and declared that the time had come to renew Semikhah (ordination) in Israel, which had ceased with the cancellation of the office of Nasi in Tiberias. They thought that the time was ripe, after such a long interruption. In Tiberias it had ceased, and in Safed it would be renewed.

The scholars of Safed sent a letter to the rabbis of the Jewish communities about the need in their time to renew Semikhah. They wrote: "Behold, there is one people, the people of the L-rd, a kingdom of priests and a holy nation ... and now teachings have been exchanged, the law has changed, His wrath has been

185

kindled against His people, He has broken them with breach upon breach, there is no king and no prince, hero of war. The sage of the silent has been utterly consumed ... there no longer is a prophet, the true teacher, to judge us for punishments, to reproach the wicked for his fault, that man will soon return to the L rd and say in his heart, 'Why do I labor in vain, what profit is there that I fast, why should I go downcast and receive the forty lashes. There will be none to save me from the hands of my excision, and I have sinned against it always, and my shame will not be blotted out....

"This was in our people for a stone of stumbling and for a rock of offense, to never return to the L-rd, and to cleave to folly and the way of rebellion, to lock the doors of repentance. Who is the one, and which is the one, who in the name of Israel will be ready and who will rely upon the G-d of Israel to say, I am for the L-rd.... The L-rd was merciful to leave for us a remnant and to revive us this day. He raised us up from the tumultuous pit of exiles and destructions which have been woven around our necks in the lands of the non-Jews, and has brought us to this place which He has chosen, and to the city named after His name, that we have a foundation in His holy place.

"Therefore, in regard of everything written in this holy letter, we, the young lambs on the holy soil, have arisen and been encouraged to be zealous for the honor of the L-rd, for how should it be profaned? ... Man shall say to his fellow, be strong and of good fortitude, for our people and for the cities of our L-rd. We shall raise the banner of the Torah which has been thrown to the ground....

"Therefore we have chosen the greatest among us in wisdom and numbers, the perfect sage, the great rabbi, our master and teacher, Rabbi Berab, to be ordained and head of the yeshivah, and to be called 'Rabbi.5 The sages among us will be called 'Rabbi5 and will be ordained forever, doing in truth and honesty the law of the Torah, to judge the one who was wronged. The evil Cuthean will be brought before you and smitten according to the Torah ... and the entire people will come to its place in peace.

186

"And this act of righteousness and peace will be the beginning of the redemption of our souls. He in His mercy will impart His Divine Presence on the work of our hands and will fulfill the words of His servant, 'And I will restore your judges as at first.' "

The letter was signed by twenty-five of the leading scholars in Safed.

The scholars in Safed were not the first to renew Semikhah. Many years the sages in Safed did so in the year 5298 (1538), a scholar in Jerusalem attempted to renew Semikhah, but the hour had not been right for this. The scholars in Safed and in the rest of Eretz Israel agreed to ordain first Rabbi Berab, the rabbi of Safed, and he would ordain the other scholars, first and foremost Rabbi Yosef Karo.

On the Sabbath before the renewal of Semikhah, Rabbi Yaakov Berab assembled all the communities in Safed. He told them all the details of the renewal of Semikhah which was about to take place in Safed.

There were many repentents in Safed, from the exiles from Spain, who had wandered among the non-Jews and who requested the sages to absolve them of their sin, after they had accepted upon themselves fasts and mortifications. But there was no ordained court which could sit and judge matters such as these. The renewal of Semikhah was intended, among other reasons, to resolve their problem. The scholars relied upon the words of the Rambam, who wrote, " I f all the scholars in Eretz Israel agree to appoint judges and ordain them, then they are ordained."

The ceremony of Semikhah in Safed took place in the study hall, before the entire community. The scholars, dressed in robes, were ordained one after the other by Rabbi Yaakov Berab. Each of the scholars received a writ of ordination.

The ceremony of Semikhah was to turn Safed into a center of learning, from which Torah and ordination would go out to the entire world.

***

187

*

Sri?1

;

! ! f ) f

t

L4J

. &

Title page of the book Beit Yosef, from one of the first editions

188

Four scholars were ordained by Rabbi Yaakov Berab: Rabbi Moshe Trani, Rabbi Yosef Karo, Rabbi Moshe Cordovero, and Rabbi Yosef Sagis.

During the ceremony, the people of Safed said to each other: "The establishment of the institution of Semikhah, which was in practice when the Sanhedrin was in existence, will hasten the coming of the Redemption."

"Semikhah authorizes the person who has received it to judge in all cases, even in criminal law, even in the most severe cases, involving the death penalty."

"In early times Semikhah was given by the Nasi or the head of the Sanhedrin. Although it is said, 'Whoever is ordained may ordain,' this applies if the chain of Semikhah is unbroken, that is, if the first person with Semikhah received this from the Sanhedrin. In our times, however, the Sanhedrin has been cancelled and with it Semikhah. How will it be renewed?5'

"Rabbi Yaakov Berab must have authoritative support for this. The scholars in Safed constitute the majority of the scholars in Eretz Israel."

"The return of Semikhah will be a means to hasten the coming of the Messiah. The Sanhedrin will be renewed."

An emissary, Shlomo Hazan, went forth from Safed to Jerusalem, to bring the letter to the rabbi of Jerusalem, Rabbi Levi ben Haviv. The emissary also brought him a writ of Semikhah, in which it was written: "From the abundance of goodness which the scholars of Eretz Israel, may their Creator guard and preserve them, have brought down upon us, in their goodness and mercy, I , not due to any excess wisdom in me, and they have agreed to ordain the perfect scholar, Rabbi Levi ben Haviv, may his Creator guard and preserve him, that he be authorized to judge and rule for the Children of Israel regarding all the laws of the Torah. He shall be called an ordained rabbi. In the name of all who have given their agreement ... Yaakov Berab."

Rabbi Levi ben Haviv refused to receive the writ of Semikhah. He did not see any importance in the renewal of Semikhah.

He relied upon the words of the Ramban, that "There is no Semikhah until the arrival of the righteous teacher." In

189

his opinion, "Before the building of the Temple they do not have the authority and power of the Sanhedrin, since most or all of their actions are dependent upon the place.'5

Rabbi Levi ben Haviv proposed to the scholars of Safed that if they have proof "for the existence of their agreement," to assemble the rabbis of Eretz Israel in one place to discuss the matter.

Regarding the repentent Jews who needed a rabbinical court to impose lashes upon them as penance for their sins, he thought that such a repentent Jew could attain the level of the righteous by repentence itself, if he would attempt to fulfill all its principles. In his opinion, Semikhah in their time could only be granted by someone who himself had received Semikhah. This applied only to judgements involving punishments and other matters which could be judged by a court of three, and not to the sanctification of the new month.

* * *

Rabbi Levi ben Haviv wrote in his letter to the scholars of Safed that they had placed themselves between the two great mountains, the Rambam and the Ramban, in the middle of two disagreements, regarding cases involving punishments and the determination of the calendar. He also asked why they had not written Rabbi instead of Rav, for all those who had received Semikhah in Eretz Israel during the time of the Sages were called Rabbi, while the scholars of Safed had written, "and he shall be called Rav."

Rabbi Yaakov Berab rejected Rabbi Levi ben Haviv"s criticisms in strong language, viewing them as "weak proofs, planted on a void, and built of stones of emptiness."

He refuted all of Rabbi Levi ben Haviv"s arguments. He wrote at length to remove the objections raised about the declaration of new months, lashes, and repentence. Regarding the declaration of the new month, he wrote: "For Hillel determined the New Moon, the calendar dates, and the leap years, for every time from then until the arrival of the true teacher (that is, the Messiah; and therfore this would not pose

190

a problem for those with Semikhah)." He explained and interpreted the words of the Rambam:

"And now it is left for us to explain whether those who are ordained in this time are capable of determining the new month and establishing the calendar on the basis of vision (of the new moon). For the obvious plain meaning is that they cannot cancel what Hillel and his court did."

Rabbi Yaakov Berab viewed Safed as the center of the Jewish settlement in Eretz Israel, and therefore there was no need for the agreement of the Jerusalem scholars to Semikhah.

"Only a small number of Jews live in Eretz Israel. It is only one place in our time, of which Safed is the main settlement.... And in the year 5398 after the Creation, the L-rd aroused the spirit of the sages of Eretz Israel, almost none of whom have remained in all Eretz Israel except for one or two, and they are an insignificant minority in wisdom and in number, because they doubted and confused the wording of the Rambam, that the matter must be decided." Rabbi Yaakov Berab continued in his letter, ' ,And after some two or three months passed, what happened to Rabbi Yehudah ben Baba almost happened to me, that two informers arose against me, for no sin of mine, and I was forced to go abroad. I thought to myself that if I were to go abroad, where I have no authority to ordain anyone, everything we have struggled for here would be in vain; we have already seen how difficult it is to bring differing opinions to agreement. Therefore we granted Semikhah to four elders in wisdom, the choicest of those to be found there. G-d knows that my intent was solely in the name of Heaven."

The act of Semikhah led to a controversy and to informing to the authorities. Rabbi Yaakov Berab was forced to flee Safed and go to Damascus. Before he fled, he ordained four scholars. They were, according to the tradition, Rabbi Yosef Karo, Rabbi Moshe Trani, Rabbi Avraham Shalom, and Rabbi Yisrael Di Corial. The dispute between Rabbi Yaakov Berab and Rabbi Levi ben Haviv continued. Rabbi Levi ben Haviv responded in an additional pamphlet. In this booklet he implied that "several of the elders" changed their minds" and rejected the act of

91

Semikhah, after they learned that the scholars of Jerusalem did not agree to this.

***

Pamphlet followed pamphlet. Strong words were exchanged. Each one brought new proofs. Rabbi Di Castro also intervened. He said that if the scholars of their time were authorized to grant Semikhah, they would also be authorized to establish leap years and determine the calendar. Rabbi Yaakov Berab, who viewed him as one of his disciples, refuted his argument, by saying that Hillel had established the calendar until the coming of the Messiah.

Regarding Rabbi Yaakov Berab"s denigrating the other scholars in Eretz Israel, saying that most of the scholars lived in Safed, and therefore they did not need the consent of the others, Rabbi Levi ben Haviv said that he had been living in Jerusalem for fourteen years. He came there from Salonika. He saw great value in his living in Jerusalem. Otherwise, so he thought, Jerusalem "would be desolate of all the Jews living in it, without even leaving a minyan in i t ." Rabbi Levi ben Haviv wanted thereby to stress the importance of his living in Jerusalem and reinforcing the Jewish community there.

He rejected the charge that he was responsible for the concept of Semikhah not coming into being, "since according to the law we do not have the authority to renew it, and some of the elders who supported it reversed their opinion. He also said, regarding the scholars who had received Semikhah, that there were more elder scholars in the city, but they had refused to accept it. He said that the scholars who did accept Semikhah "will certainly be called to judgement for it, if they will judge with the authority of those possessing Semikhah.''''

In response to Rabbi Levi ben Haviv"s statement that the person receiving Semikhah "had to be extremely knowledgeable and holy to the L-rd," Rabbi Yaakov expressed his surprise and listed the details of his past: "From the time of the Expulsion and conversions in Spain I always was a moreh hora'ah (rabbi authorized to issue decisions) in Israel, and the rabbi of five

192

thousand households in Fez, as is known throughout the entire world. Then I was eighteen years old, still beardless. There were great scholars there, and although I was hungry and thirsty, lacking all, I went in the way of the L-rd, may He be blessed, and occupied myself with His Torah. Therefore I know that, as regards holiness, everyone listening will say, that I am a rabbi. My title never changes: I was called rabbi, I am called rabbi, and thus I will be called forever.

"Who could possibly think that even every blind person will come from his place to sign with music and dance something which prevents the Redemption, as the great person, the Rambam, thought,'5 Rabbi Yaakov Berab continued in his reply to Rabbi Levi ben Haviv, which he called "the accusation of Sammael."

The two leading Torah scholars of their generation, Rabbi Levi ben Haviv and Rabbi Yaakov Berab, continued to write pamphlets regarding the authority to grant Semikhah in our time. The controversy deepened. The accusation was raised that when Rabbi Levi ben Haviv was in Portugal, he had changed his Jewish name and had been influenced by Christianity, as a Marrano. "And his arguments are those of the believers in the Trinity." Rabbi Levi ben Haviv testified about himself that " I have always feared Him (the L-rd), and if I have not merited to die a martyr"s death, my heart trembles within me, even though I have done nothing to deserve punishment."

He did not dignify with an answer the charge that he had come under the influence of Christianity. During the time of the Inquisition in Portugal, Rabbi Levi ben Haviv was still a child, living with his family as a Marrano.

Rabbi Levi ben Haviv rejected the charge that because of him Rabbi Yaakov Berab had been forced to flee to Damascus. He expressed the opinion that this flight had not been caused by the controversy over Semikhah, but because his son did not want to accept the judgement by the scholars of Safed who ruled against him in a dispute he had with a neighbor over a courtyard.

The emissary who brought the writ of Semikhah from Safed to Jerusalem, Rabbi Shlomo Hazan, had been a Marrano in

193

Spain. He requested of Rabbi Levi ben Haviv, as someone who had received Semikhah, to sentence him to lashes for his sins during the time of forced conversions in Spain, but Rabbi Levi ben Haviv refused to fulfill his request.

Rabbi Levi ben Haviv and Rabbi Yaakov Berab had had disagreements before this, regarding legal issues connected with marriage and divorce. There were periods in which they were friendly to each other, and there were periods of disagreement. The disagreement over Semikhah worsened the relations between them, so much so that they wrote deprecating remarks about each other. Rabbi Levi ben Haviv suggested that the dispute be brought before the judges in Egypt, and if they found that he had sinned, he would accept the punishment for this.

In this controversy Rabbi Yosef Karo supported his teacher, Rabbi Yaakov Berab. Rabbi Yosef Karo also was hurt by the controversy. In a letter to Rabbi Yosef Karo, Rabbi Levi ben Haviv repeated his stand, that he had to ask the opinion of the scholars of Jerusalem before they decided upon the renewal of Semikhah.

***

Rabbi Yosef Karo was not pleased with this controversy. He sought to flee from it. But because of the honor he gave to Rabbi Yaakov Berab and his teachings, he agreed to be among those receiving Semikhah. He saw this as a sign of the Redemption. He also regarded Rabbi Levi ben Haviv as the leading Torah scholar of the time, and studied his commentaries while writing his book. The controversy between these two sages saddened him, especially because of the deprecatory remarks that accompanied the legal dispute.

This was a controversy between Jerusalem and Safed: the scholars of Jerusalem did not accept the opinion of the scholars in Safed. The honor of the Torah was trampled underfoot.

The controversy weakened the efforts to hasten the Redemption. The act of Semikhah was halted, and did not lead to the renewal of the Sanhedrin. Only four scholars received Semikhah, and this institution did not regain its

194

former standing. Rabbi Yaakov Berab ordered that no one else receive Semikhah until it became clear that the person with Semikhah was expert in the entire Rif, with the commentaries, and that he possessed full understanding.

The four who had received Semikhah ordained their disciples. The days of the Torah"s splendor continued in Safed. The

scholars sat in the study halls and spent their days in study. The exiles from Spain continued to come to Safed, finding a safe haven after their tribulations and wanderings.

The pupils in the yeshivot in Safed continued to discuss the issue of Semikhah. They said to each other, "Rabbi Levi ben Haviv was hurt because they did not ask his opinion before the granting of Semikhah, and presented him with an accomplished fact."

"Safed is the center, where the leading scholars are, while Jerusalem is in ruins, with only one or two scholars."

"Why didn"t they consult the rabbis in other cities, in Hebron and in Gaza, where the communities are headed by scholars?5'

"They do not have the same standing as the scholars of Safed."

"This is an affront to their honor. All the rabbis of Eretz Israel should have been invited to a gathering. This was too hasty an act."

"The scholars who oppose Semikhah do not want to hasten the Redemption. They are afraid to deal with this. They are actually delaying the Redemption."

"There is no connection between Semikhah and Redemption. Their intent was only to judge cases involving penalties or lashes."

"That is wrong. Their intention was to draw near to the Redemption, as a stage in the renewal of the Sanhedrin."

"This should have been stated publicly. Rabbi Yaakov Berab did not say this in his sermons to all the communities in Safed, when he spoke before the granting of Semikhah."

It is possible that he feared informers and the government."

***

195

Rabbi Yaakov Berab left Safed and went to Damascus. He said that he would soon return to Safed. The students in the yeshivot in Safed discussed the reasons for his leaving.

"Informers told the authorities that he wanted to renew the Jewish royal line by means of Semikhah. He was afraid that government agents would harm him."

"This is not so. The reason why he left is because his son refused to obey the decision of the rabbinical court in Safed regarding the disagreement he had with a neighbor of his. This hurt him deeply, and he feared that his standing would be harmed."

"The two reasons together caused him to leave Safed, so that he could rest from all the controversy and from bearing the responsibility of leading the community. '

Rabbi Yaakov Berab asked Rabbi Yosef Karo, whom he saw as his disciple, to fill his position during his absence from the city. During his absence the controversy ebbed. But the pamphlets dealing with the controversy continued to be printed. They were sent from Jerusalem to Safed, and from Safed to other places.

The affairs of the community were tiring. People came to the rabbinical court of Safed to try cases involving money or communal affairs. Repentents also came to the court. They asked to be accepted back into Judaism, and to determine what they had to do to atone for their sin of being Christians in Spain or Portugal.

Each of the Marranos told the court what he and his family had undergone. Some had been tortured in the cellars of the Inquisition, others had been imprisoned for long periods and had been forced to bow down to the cross. Some had gone about disguised as Christians. They had gone to church, but at home they took care to pray Shaharit, Minhah, and Maariv. The court ruled, but did not impose lashes. Some of the Marranos had engaged in mortifications and fasts on their own, before they came to the court.

When Rabbi Yosef could free himself from the court and the yoke of his public responsibilities, he would spend his time in the library of Rabbi Yaakov Berab, to collect material he needed for his book. In the many ancient manuscripts he

196

found responsa on the subjects with which he was dealing. The controversy about Semikhah strengthened his opinion

that if it was not possible to grant Semikhah at the present time, then it was necessary to write a book of legal decisions, which would collect all the laws pertaining to everyday life. This would enable the public to know how to conduct itself, even in places lacking a rabbinical court or scholars. He thought that rabbinical courts also needed a concise collection of laws, so that they could rule without having to peruse many books. The courts needed a book in which everything was stated concisely and clearly, which would be the foundation for every decision.

Chapter Fifteen

The Writing of the Book Beit Yosef

Torches were lit on the summits of the Galilee hills. Rabbi Yosef stood at the entrance to his house and looked

at the hills around him. He wanted to light a torch for the entire Diaspora, a torch that could not be extinguished. He had thought the Semikhah given by Rabbi Yaakov Berab would be the beginning of such a torch, but the controversy that had erupted saddened him. The generation was not ready for this.

Therefore his resolve was strengthened to write a Shulhan Arukh, a "set table" to enable the people to find its way in the thicket of laws and customs. This would be a new torch for the people, a guide in the darkness of the Diaspora, a linchpin for the unity of the people, so that it would not be divided by differences of opinion regarding the observance of the law.

197

He needed time for this, but the court, communal affairs, and the yeshivah took time from his writing. After all, the main reason for his coming to Safed had been so that he could be alone to complete his book.

He tried to avoid controversy and disagreements. He knew that disagreement was liable to keep him away from his goal. Therefore he did not express himself in the disagreement between Rabbi Yaakov Berab and Rabbi Levi ben Haviv, even though letters on this were sent to him from Jerusalem, and even though sparks from this controversy landed on his garments.

One day, when he returned from a session of the court, he told his wife, " I will have to go to one of the nearby villages, not to be involved in any public affairs, in order to complete my book."

" I will go with you wherever you choose. I will stand by you, not bothering you with household matters, so that you will be able to complete your book."

"That is a fine answer, worthy of the wife of a scholar, of the daughter of a sage."

He felt that he possessed a great torch for all the coming generations, but it had not yet been lit. It would have to be lit in seclusion, and from there it would spread throughout all Israel.

He told this to his teacher, Rabbi Yaakov Berab, and after this he revealed his idea to his pupils in the yeshivah. They were sad that he would be absent from the city, but they strengthened his resolve. The senior students said that they would repeat his lectures to the new students. He promised them that he would come from his place of seclusion every week to give his lecture in the yeshivah.

Rabbi Yosef still toiled on his commentary Beit Yosef on the Tur, but he knew that afterwards he would have to collect all the laws, in concise form, into one book. He remembered the words of the Maggid that his books would spread throughout all the Jewish communities, and that the number of his disciples

198

would be greater than that of all the yeshivah students over the course of hundreds of years. He would achieve this through his books.

While he studied the Mishnah, he also wrote a commentary on it. He also wrote supercommentaries on the commentaries of Rashi and the Ramban on the Torah, as well as the book, Klalei HaGemara (Rules of the Gemara). When he studied the portions of the Torah, or the Mishnah, he sensed a spring within him revealing new insights in the text he was studying. These insights were stored up within him until he wrote them down. Sometimes he would write down his new commentary while he was studying, so that it would not be forgotten.

All his life he had yearned to interpret the greatest of the poskim, the Rambam. He felt that he had to write a book of his interpretations of the Mishneh Torah, making use of his knowledge of all the Talmudic literature and the laws issued after the Talmud. He wanted to defend the Rambam against his critics, to see his sources, which would enable him to clarify unexplained things in his decisions, and to reveal the Rambam"s greatness and his expertise and through understanding of the Talmud and the legal books which were composed after it, thereby cancelling all the criticisms raised against the Rambam. He had already thought of writing this book when a youth, when he studied the Rambam"s books. When he finished writing the manuscript of his book on the Rambam, he wrote in the introduction, " I saw how Moshe the great illuminary wrote his work, the great Yad, on the laws, rules, and interpretation of the Torah. Who like him teaches in a concise and clear language, like the Mishnah? But the following generations were incapable of understanding his words, due to the profundity of his pure statements. Similarly, they did not know the origin of each law. In addition, Rabbi Avraham ben David wrote critical comments on him. Indeed, one holy person arose, Don Vidal of Toulouse, who wrote the commentary, Maggid Mishneh, in which he reveals the sources, and gives the reasons for his rulings, but we have merited to receive his light only on the books of Zemanim, Nashim and Kedushah, Nezikin and Kinyan (except for the laws of emissaries, partners, and slaves),

199

and Mishpatim. Therefore I , the young person, have arisen, strengthened by the mercies of Heaven, and I agreed to write on the other books of the Rambam, and the sources of each law, and to respond to the critical comments of Rabbi Avraham ben David, to the extent of my ability."

***

He opened the gate to understanding of the great work of the Rambam to every student and scholar, and responded to some of the critical comments of Rabbi Avraham ben David.

His phenomenal memory enabled him to discover the sources of the Rambam. Rabbi Yosef also revealed his ability to explain and interpret in a logical, easily understood, manner.

He called his book Kessef Mishneh, because of his great desire (kussaf) to understand this great book. The main reason for his selecting this title, however, comes from the Book of Genesis: the gift Yosef gave his brothers was kessef mishneh ("double money"). Since his name was Yosef, he used this title to imply that he too was giving a present to his brothers ~ help in understanding the Rambam"s important book.

The book Beit Yosef still took most of time, even though he was already planning his concise collection of laws, the Shulhan Arukh.

He labored to find the source of every law written by the author of the Turim, whether in the Mishnah, a beraita, the Tosefta, or any other source. He also struggled to give a reason for each of the decisions in the Turim. He wanted to reveal whether the law was agreed upon by all authorities, or whether it was based in a disagreement of the Tannaim, Amoraim, or other poskim, and which opinion was followed by the author of the Turim.

If the author of the Turim left out the reasoning of one or more of the poskim, Rabbi Yosef collected these arguments and explained the position of the poskim. He explained the statements in the Zohar and learned out laws from them.

His living among the Torah scholars in Safed made this work easier, for matters would be clarified during his discussions with

200

the leading scholars in Safed or with his pupils in the study hall. If he had studied them by himself, he would not have found their sources or the reason behind the law. At times he would bring to the study hall what he had written that day and lecture to the scholars. They would ask questions, and bring sources of their own, thereby further clarifying the law.

He was very grateful to the scholars and his students for their support during the writing of his Beit Yosef.

He remembered what the Maggid had told him on the eve of the fourteenth of Nissan: "Your book, in addition to its name Beit Yosef will also be called Shulhan Arukh." This meant that the Beit Yosef would serve as the foundation for a second book, which would be a shorter version of the first. While he was occupied in writing his books on the law, he continued to study the Zohar with his friend Rabbi Shlomo Alkabez. They discussed the more difficult passages of the book, and Rabbi Yosef wrote new interpretations of passages in the Zohar.

Questions on the law arrived from throughout the world, both from communities and from individuals. They were brought before the rabbinical court in Safed, where Rabbi Yosef's opinion was accepted as the law. He was asked to issue written replies to these queries, in the name of the court.

Disputes between individuals or communities were brought before him for his decision, although he devoted himself mainly to the writing of his book. He spent thirty years on this work, arranging, editing, clarifying, analyzing, and formulating his book, the Beit Yosef.

His tiredness did not bother him. He spent seven years, secluded in his room, writing his book.

He read all the books, both of the Rishonim, the early sages, and the Ahronim, the later sages, and the books written in his time. This was difficult work. He searched for these books for many years. There were manuscripts of which he had heard,

201

but could not find. He was sorry about this, perhaps he missed something that they had written. He lacked many of the books written by the sages of Ashkenaz.

The queries that were directed to him, which he had to answer, took much of his precious time.

In order to devote himself solely to the writing of his book, he left Safed and went to the nearby village of Biria, where he could work in peace and quiet on his book.

The days in Biria passed pleasantly. Every day he saw the majestic beauty of the surrounding Galilee hills. The sun set, casting a purple glow over everything. The flowers grew in a profusion of colors. His seclusion made it easier for him to work. The formulation of each law required great care, and the thorough study of all the sources.

***

The difficulty of formulating the laws troubled him. He was responsible for each law he wrote. This required the study of books, the application of judgement, seeing the intent of the various authors, deciding disagreements. At times he had difficulty in deciding how to rule. He would spend long lights on a single law. There were arguments in favor of each side of the issue. He would follow the view of the majority of the poskim. Sometimes, however, he himself would decide the law, when he was certain that he had arrived at the truth.

At times he would have difficulty in studying something or in arriving at a decision. He would go to Safed to discuss this with the scholars in the city. Sometimes he would accept their opinion, while in other cases he maintained his own opinion. The many books and manuscripts which were available to him aided him in understanding the development of the law. Many of the other scholars were unaware of these sources.

The tranquility of Biria aided him in his task. On occasion emissaries would come from Safed with an urgent letter with a question of law. He would have to answer the question on the spot, so that the emissary could return with the response. Since he dealt with these matters in the writing of his book,

202

he found it easy to remember the law and to quickly respond to the query. At times he longed to return to Safed, to be with his fellow scholars. The daily meeting with them had added vitality to his life. He missed the circle of Kabbalists in Safed. In their company, he felt that he was in spiritual ascent. The sessions of the Safed rabbinical court headed by Rabbi Yaakov Berab had provided him wit an opportunity to discuss points of Torah at length, and to meet the other outstanding scholars. But all these were overshadowed by his command to himself to seclude himself in Biria until he would finish his manuscript. The disturbances caused by his public responsibilities prevented him from completing it.

There was a minyan of Jews in Biria. They were farmers; some were merchants, buying and selling fruits and vegetables. They helped him — by not bothering him. At times they would come with questions of law, regarding everyday matters. He would answer them on the spot. When he had to go to Safed, to study a certain book or to participate in an urgent session of the court, they would loan him their donkeys or horses for transportation. They held him in great respect. They wanted to serve him, but he rejected their offers of help. All he wanted was not to be disturbed. At times they would bring him gifts from their homes, such as a chicken or fruits that they had picked from their orchards. They brought the gifts to his wife, who cooked their meals. She would tell him about this, but he would remain silent. He told her to pay them for what they had brought.

Morning came in Biria with a sound all its own. The birds chirped, the donkeys brayed, the stalks swayed in the wind. The villagers went out with their donkeys to work the fields. Only a few would remain in the village. Every day Rabbi Yosef would walk in the fields, to breath the fresh air, and to gather strength for the labors of the day. He would sit, hidden away in his room, with piles of books and manuscripts. Undecided, he would struggle with himself over each sentence he wrote.

203

At times he would wonder, which was more difficult: working the land like the inhabitants of Biria, or his spiritual work, as he struggled over his commentary on the Tur, sentence after sentence.

One day he began to write the first sentence in his commentary Beit Yosef, after much thinking. He wrote: "Yehudah ben Teima says, 'Be as fierce as a panther... in the service of the Creator, may He be blessed.' " He listed four things relating to the service of the Creator. Afterwards he explained the double language, why four things, which seemed to be only two, were written (to be light as an eagle is to be fleet as a deer, and to be fierce as a panther is to be mighty as a lion). He explained why the Tur stated "in the service of the Creator," because these traits appear to be the opposite of serving the L-rd: regarding fierceness (azut) — it is written, "the insolent (azei panim) go to Gehennom"; about lightness — it is written that "light-headedness accustoms a person to lewdness"; and speed and might seem to be good for this world, but not for the person who serves the L-rd.

His writings multiplied, commentary after commentary. At times he thought that he should shorten his commentary, including only the important points, and not to discuss everything at length. But since he had something to say about every section in the Tur, he continued to explain and write everything he thought about. He knew then that he would have to shorten his commentary. Others would undoubtedly write supercommentaries on his commentary, and people would have a lot of work to arrive at the actual law. He would have to go over many books and commentaries in order to give the reader a concise explanation of the law. In the meantime, he continued with his commentaries. His knowledge of many books stood him in good stead. He knew by heart entire pages, comments, sections, and sections of sections. He knew where to look when he was in doubt regarding a section or comment. When he was involved with a certain section, all that had been written on this in books and in legal decisions passed before his eyes.

The Galilee hills stood facing his window, enveloped in a

204

light mist. He walked on them when he needed to be alone with himself, when he wrestled with the formulation of an interpretation. At times he could not sleep because of these difficulties, but when he resolved the problem, it was if a fresh wind blew from the mountains.

An emissary came with a letter that had arrived in Safed. The letter contained a number of questions on points of law from a Jewish community. He asked the emissary to wait there until he wrote his reply to the questions. This emissary told him that the Ari, Rabbeinu Yitzhak Shlomo Luria Ashkenazi, had come to Safed from Egypt.

He remembered the Ari from their meeting in Egypt, and was happy that he had come to Safed.

He saw before him a large group of Torah scholars in Safed who were capable of leading the people, in anticipation of the Messiah. Rabbi Moshe Trani (the Mabit), Rabbi David ben Zimra (the Ridbaz), Rabbi Moshe Galanti, Rabbi Moshe Alshikh, Rabbi Eliyahu Di Vidash, Rabbi Eleazar Azikri, Rabbi Shlomo Alkabez, and Rabbi Moshe Cordovero. Now the Ari had joined this group.

Rabbi Yosef saw himself as a part of this group. Now that the Ari had come from Egypt, the group had gained added strength. The emissary told him what he had heard from the Jews in Safed who had welcomed the Ari.

"The days of the Messiah are approaching, therefore the Ari has come to Safed, for the Messiah will first reveal himself in Galilee."

"You have spoken well," the emissary told him. He sent with the emissary a letter congratulating the Ari on

his coming up to Eretz Israel. In his letter he mentioned some of the things they had said to each other in their meeting in Egypt.

The Ari joined the band of Hassidim and Kabbalists who conducted themselves with special piety and asceticism, taking care to observe all the commandments between man and G d

205

and between man and his fellow. Reports of the Ari"s conduct reached the ears of Rabbi

Yosef. The group of Kabbalists in Safed, headed by Rabbi Shlomo

Alkabez and Rabbi Moshe Cordovero, received the Ari, after they had heard so much about him.

The character of the Ari began to shine over the entire group. His customs and practices were accepted by all of them.

He was accustomed to recite Tikkun Hatzot and mourn for the exile of the Shekhinah, the Divine Presence. After Tikkun Hatzot he would immerse in the mikveh, where he would wrap himself in his tzitzit and recite the blessing for the fulfillment of this commandment. After putting on his talit and tefilin at home, he would read the passage of the Binding of Yitzhak and then he would go to the synagogue. He would pray with great intent, and the Shekhinah would rest upon him. When he prayed, it was impossible to stand near the Ari and look at him. He would pray in a whisper. On the Sabbath he would raise his voice while praying, in honor of the Sabbath.

It was said that when the Ari saw a person before him, he could read his thoughts at the time. When he saw before him people who were sinners, he would tell them all the sins they had committed during the past fifty years. Some people would run away when he passed by them on the street.

When the Ari and Rabbi Yosef Karo prayed in the study hall, the Reader would wait for them before beginning the repetition of the Shemoneh Esreh.

It once happened, a few days before Passover, that the Ari told the Reader not to wait for Rabbi Yosef, but to begin the repetition. The other worshipers found this surprising. They asked the Ari why he did this.

He replied, "When Rabbi Yosef Karo prayed, he opened his eyes and saw through the window an Arab leading grain on his donkey. At that moment, the thought entered his head, What is the law if the grain were to ferment and become hametz, due to the sweat of the donkey? Does the sweat of a donkey cause grain to ferment? As long as Rabbi Yosef is occupied in prayer, the Reader must wait for him to conclude his prayer. But if he thinks about words of Torah which are not part of the prayer, then the congregation need not wait for him. ,

206

Chapter Sixteen

Among the Kabbalists

The Ari was accepted among the group of Kabbalists in Safed with honor and respect. His manners aroused their awe. Kabbalists would come to him to watch his preparations for greeting the Sabbath Queen. On Friday, after the morning Shaharit prayer, he would read the Torah portion for the week. He said that this was the meaning of the verse, "And it shall come to pass on the sixth day that they shall prepare that which they bring in" (Exodus 16:5). Only if he could not read it on the eve of the Sabbath, due to some reason beyond his control, would he read the weekly portion on the Sabbath, after prayer and before Kiddush.

He explained to the Kabbalists standing around him, "In the reading of the portion, 'Once the Torah text and twice the Targum, the shell is separated from the holiness.,

After reading the Torah portion he immersed in the mikveh, in honor of the Sabbath. He told those close to him, "After immersion the soul is capable of receiving an additional portion of the Sabbath."

He immersed only at the fourth hour of Friday, and not before. He said about this, "The additional portion of the Sabbath is visible on the forehead of the person who immerses immediately after the immersion, but the main signs of the Sabbath (0n a person"s forehead are visible only in the afternoon.

After he immersed on the eve of the Sabbath he would not dry himself with a towel. " I t is preferable that the water which purifies in honor of the Sabbath be absorbed by the entire body."

Since he had become known as a profound Kabbalist, the Kabbalists in Safed followed his actions and thoughts. They even watched how he cut his fingernails and toenails. As he cut them, he was not particular in which order he did this. He said about

207

this, "If, during the week, the nails shine a bit from the aspect of shell in them, then on the eve of the Sabbath they shine from the aspect of holiness in them."

He would cut his hair on Friday before noon, but would not touch the hair of his beard. In honor of the Sabbath he wore four white garments, corresponding to the four letters of the Tetragrammaton, the Ineffable Name of G d. Only on winter Sabbaths would he wear an extra garment, because of the cold. When the Kabbalists asked him about this, he said, "The color of the garments which a person wears on the Sabbath in the world of souls is the same as the color of the garments he wears on the Sabbath in this world."

When he came to the synagogue and he saw people coming in weekday clothes, he said to them, even though they were mourners who did not change their clothes, "Those who come to the synagogue on the Sabbath and do not change their everyday clothes for Sabbath clothes do not have Sabbath rest in their souls."

On the Sabbath he would speak only in Hebrew, and would take care not to speak of weekday matters. on the Sabbath, not even in Hebrew. He told them, "Spend much time in the study of the Kabbalah on the Sabbath, because the Kabbalah is from the world of Atzilut (the world of creation), which exerts an influence on the Sabbath, for there are no shells in the world of Atzilut."

During the third Sabbath meal he would sing the song, Bnai Heikhala Dikhsifin, and would extend the meal, to extend for himself the holiness of the Sabbath, before the departure of the extra Sabbath soul.

***

On the Sabbath in Biria, concealed within his house and courtyard, Rabbi Yosef longed to meet the Ari, for every day emissaries came to him from Safed. They brought him letters and told him about the Ari"s special practices, which were renowned among the Kabbalists and the other inhabitants of the city.

208

They told him that when the Ari came to his home on Sabbath eve, he would arrange the Sabbath meal on a four-legged table, like the table in the Temple. He would put twelve hallot (Sabbath loaves) on the table, six on the right and six on the left.

During the meal he would sing Sabbath songs, including the song he himself had composed, Azamer bishvahin, lemaial go pithin.

On the Sabbath in the morning he would immerse in the mikveh and say: "Just as there is a difference between the holiness of the Sabbath and the weekday, and therefore it is necessary to immerse on the eve of the Sabbath, so too there is a difference between the holiness of the Sabbath night and the holiness of the Sabbath day, which is a strict holiness."

When the emissaries told Rabbi Yosef of the practices of the Ari, he immediately searched for sources for these practices, for he knew that the Ari undoubtedly based them on sources.

They also told him that at Motzei Shabbat, when the Sabbath went out, during Havdalah, marking the end of the Sabbath, he would smell a bunch of myrtles containing three sprigs of myrtle tied together with a single knot, for the three sprigs represented nefesh (usually translated "soul"), ruah (spirit) and neshamah (soul). He told them about this, "When any Jew smells the spices on Motzei Shabbat, he can know in which part of his body his soul is located. If he smells this immediately, this is a sign that the soul is close to his nostrils. If he smells it only after some time has elapsed, this is a sign that the soul is distant from his nostrils, for at times the soul descends, below his feet."

He would extend the Melavah Malkah meal after the conclusion of the Sabbath with joy and excitement. He told his followers, "The additional soul does not leave the Israelite until after the Melavah Malkah meal. Therefore it is not proper to engage in work which is not for the preparation of food until after this meal, which is the meal of David, the anointed King, the Messiah."

Rabbi Yosef studied the practices and the Ari and found their sources.

209

He was in the habit of frequently going out to the fields and the hills to be alone. He especially would go out with the Kabbalists to receive the Sabbath. His disciples saw him, with his head enveloped in splendor, as he sang with fervor the poem Lekha Dodi composed by Rabbi Shlomo Alkabez.

Rabbi Yosef Karo saw his light pouring out from the alleys and houses of Safed and reaching the hills. When the Ari came to Safed, the Kabbalists accepted his authority. They saw in him a great soul, a great light which reached Safed and was not extinguished. His practices were law for them, and they followed his every motion, to learn how to conduct themselves.

***

The disciples of the Ari would record what he said. The Divine abundance would burst forth from him as a flowing spring. He could not contain himself within the confines of writings and books, he testified about himself.

"When I begin to reveal to you one secret from the Torah. so much wisdom descends upon me, like a flowing stream, and I seek stratagems, how will I open to you a thin, small channel, to tell you only one secret from the Torah, a small thing as you are capable of bearing. I will not reveal to you too much lest you lose everything, like the infant who chokes if too much milk comes to his throat."

Among the disciples who gathered around him, only his disciple Rabbi Hayim Vital fully understood him. He wrote down his master"s words exactly as they were spoken, and with their true intent.

Rumors spread throughout Safed that in the study hall of the Ari he taught to his disciples secrets which were to be revealed only to the select few among his disciples.

A rumor spread through the city that the Ari had come from Egypt to Safed in order to give over his teachings to Rabbi Hayim Vital, for his teaching could be revealed only through this disciple of his.

The Ari refused to teach the Kabbalah to Rabbi Moshe Alshikh, even though he was Hayim Vidal"s teacher of the

210

revealed Torah. Rabbi Moshe Alshikh asked the Ari, "How is it possible that the teacher will learn from his student?"

The Ari replied, " I hope that you will merit to be his pupil, for if it were not for the saying of the Sages, 'Be jealous of every man, except your son and your disciple,' I myself would be jealous of him because of the greatness of the level to which he will rise, which is immeasurable."

Rabbi Hayim Vital was born in Eretz Israel, eight years after the birth of the Ari. His father, Rabbi Yosef Vital, was a renowned religious scribe. There were many people eager to purchase his tefilin, which had been written in purity and in holiness, in spite of the large sums of money these commanded.

Rabbi Yosef Vital had a friendly relationship with Rabbi Yosef Karo. Rabbi Yosef Karo appreciated Rabbi Yosef VitaF's profound righteousness and his true faith. Rabbi Yosef Karo said of him, "Half the world exists by the merit of the magnificent tefilin that he writes."

His son inherited from him his good traits and followed in his footsteps. He joined the group of Kabbalists in Safed. His teacher in the hidden Torah was Rabbi Moshe Cordovero. He even began to write a commentary on the Zohar following the method of Rabbi Moshe Cordovero, until he met the Ari. The Ari waited five months until Rabbi Hayim Vital came to him, to ask him about one teaching in the Zohar, and then the Ari immediately began to teach him the secrets that Rabbi Shimon bar Yohai had written in the Zohar. Once Rabbi Hayim Vital heard these secrets from the upper spheres, his soul almost departed from him.

***

The Ari was precise in every word and every letter of his prayers. He found great mystical intents in them. When he arose from his sleep to recite Tikkun Hatzot, he would wash his hands and face, and sit in the total darkness, covering his head like a mourner. He would begin by reciting Psalm 137 ("By the rivers of Babylon we wept"), directing his thoughts to the destruction of the Temple. Next he would recite "A Psalm

211

of Asaf," directing his thoughts to the killing of the righteous. After he finished Tikkun Hatzot he did not go back to sleep. Instead, he went to immerse himself in the mikveh, where he would put on his tzitzit and recite the blessing for the fulfillment of this commandment.

Reports of all these practices reached the ears of Rabbi Yosef Karo in Biria. His pupils asked him, "Teach us, our master, what is your opinion of these practices?"

He did not answer. He enveloped himself in a veil of silence. They told him, "When the Ari stood at the grave of Shemaya

and Avtalyon, together with his disciples, he told them, 'My children, know that Shemaya and Avtalyon have commanded me to tell you to pray for the Messiah son of Joseph, that he not die.' "

Rabbi Yosef Karo did not react to these reports of the Ari"s practices. When they pressed him to give his opinion, he would dismiss them with a simple answer, such as: "The Ari must have sources in the Kabbalistic books for all his practices."

After he returned to Safed from Biria, Rabbi Yosef would participate from time to time in the gatherings of the group of Kabbalists, when they went forth to the hills to greet the Sabbath Queen. He would sing Lekha Dodi together with them, and would remain with them the entire time they spent in the hills. He felt himself elevated by the prayer in their company, as the light faded on the surrounding hills. He sensed the Sabbath Queen descending in all her holiness from the hills, spreading her wings over the entire universe. The Kabbalists, with the Ari at their center, prayed with devotion, filling their prayers with mystical intents. At times they would reach a level of pure ecstasy. The emotions he felt during these prayers, the visions he saw when he was with the other Kabbalists, he kept to himself, and did not share them with others.

The Kabbalists unquestionably accepted all of Rabbi Yosef's rulings, for after the death of Rabbi Yaakov Berab, Rabbi Yosef Karo was asked to succeed him as head of the rabbinical court of Safed. He enjoyed friendly relations with all the Kabbalists. Some of them attended his lectures to the students in the study hall, while he participated in their study of the hidden Torah.

212

The Kabbalists viewed him as one of their holy company. They knew that he was a master of the Zohar and its commentaries. In his lectures, he would cite passages from the Zohar as sources for the law. When he was in Safed he discussed interpretations of the Zohar with the Ari.

***

Matters which were discussed by the Kabbalists — secret teachings, allusions in the Torah, opinions and ideas — all were brought to Rabbi Yosef's attention. Although he studied with them, and went to the graves of the righteous with them, his main interest was the halakhah, the law.

Rabbi Moshe Cordovero gave him his book on the Kabbalah for his comments. When Rabbi Moshe Cordovero died, he delivered the main eulogy at his funeral. He said that he had seen the fading of the great light that had illuminated Galilee with his teachings, which had spread throughout the world.

Close to his death, Rabbi Moshe Cordovero said to his disciples, "You should know that there is a person dwelling here who will arise after me and illuminate the eyes of the generation with the wisdom of the Kabbalah. In my time the channels were sealed, but in his time they will be opened. You should know that he is a great man, a spark of Rabbi Shimon bar Yohai."

"How will we know who this man is?" his disciples asked. " I do not have permission to reveal this to you," he replied. "But without any sign, we will err, and the man will not be

revealed." "This shall be a sign for you: whoever will merit to see the

pillar of cloud going before my bier, he is the holy man chosen by the L-rd."

All the leading scholars of the city, headed by Rabbi Yosef Karo, participated in the funeral. He said in his eulogy," 'And if a person has (committed) a sin worthy of death, and he be put to death and you hang him on a tree' (Deuteronomy 21:22) — 'And if a person has a sin worthy of death' is language that is lacking, like 'Then I and my son Solomon (shall be counted)

215

sinners'" (I Kings 1:21). If there is a lack of a reason to be worthy to die, but the person nevertheless has died, 'then you hang him on a tree' — the reason for this is due to the sin of the Tree of Knowledge."

They wanted to bury Rabbi Moshe Cordovero in the place where the great scholars of the city were buried. The Ari stood before the Kabbalists and said, "This is not his place. I see the pillar of cloud going before the bier, and it stops at a certain place."

All the scholars and Kabbalists accepted his words. Now they knew that he was the holy man of whom Rabbi Moshe Cordovero had spoken before he died. The Kabbalists stood before him, awestricken. After the funeral they gathered around him and told him they desired to be his disciples and follow his attributes.

Not long afterwards, a plague swept through Safed. The Ari fell i l l and and passed away, at the age of 38. He was buried next to Rabbi Moshe Cordovero. His teachings were recorded by his disciples.

***

His disciple Rabbi Yitzhak Kohen was near him before he died. The Ari told him, " I f the generation will merit it, this will be a year of redemption and the true End of Days such as has not been seen since the days of Rabbi Shimon bar Yohai."

After this he recited the verse, "And she again bore a son, and called his name Shelah; and he was at Chezib when she bore him" (Genesis 38:5). When he finished, he turned to his disciple and said to him, "Go out, because you are a kohen (a member of the priestly class, forbidden to be in the presence of a body)."

After his disciple left, his soul departed. After the Ari"s death, his fellows came to wash his body.

Immediately his head inclined, and immersed itself. The verse he had quoted as he was dying was the subject of an argument among his disciples. Just what did the Ari intend?

214

They came to ask Rabbi Yosef Karo the meaning of this. He said that it was proper to ask the Ari"s closest disciples, perhaps they had heard some allusions to this during his lifetime.

His disciple Rabbi Yitzhak Kohen said, "He wanted to hint that the Messiah will be revealed in the year 5335 (shelah in Hebrew), which will be the year of the Redemption."

His disciple Rabbi Hayim Vital said, "When he stood near the tomb of Shemaya and Avtalyon, he asked us to pray that the Messiah son of Yosef not die. In our foolishness, we did not think to ask him, Who is the Messiah son of Yosef? A few days later, he died and was called to the Heavenly Court. Due to his great modesty, he did not want to reveal to us that he was the Messiah son of Yosef."

Another disciple said, "He intended to bring the Redemption in his days, in the time mentioned in the Book of Daniel, 'One thousand, three hundred, and thirty-five (shelah).' "

He appointed as his successor his disciple Rabbi Hayim Vital, to whom he gave over the secret wisdom. This is why he came up to Safed during his lifetime, to transmit his teachings to his disciple and to amend his soul.

***

The two Kabbalists, Rabbi Moshe Cordovero and the Ari, had passed away. But the sun continued to shine, even though these two great illuminaries had been extinguished.

Jews in the Diaspora sent their contributions to Safed, to maintain the yeshivot and study halls. Even the poorest among them sent their coins for charity in Eretz Israel.

The schools in Safed were full. The moneys from the Diaspora enabled them to fill their needs, while Torah went forth from Safed to all the Jewish communities.

Emissaries from Safed went to the communities in the Diaspora to collect funds to maintain those studying Torah. Treasurers and administrators dealt with the distribution of the funds which had arrived as contributions. The complaint was raised that the treasurers were not distributing these monies properly, and preferred those close to them, who were not

215

necessarily Torah scholars. The leaders of the community assembled and established

regulations: An individual may not appeal to Jews abroad to support him,

unless this causes no harm to the general Safed community. If monies come to the hands of an individual, he must turn

them over to the gabbai (communal official). Whoever received a stipend as a student of Torah must come

to the study hall every day and study as is fitting for him. If moneys come from abroad from contributors, and they

request that the money be given to one of those studying Torah, the monies are not to be given over to him unless he comes every day to study in the synagogue.

Study arrangements in the synagogue are to be made only with the permission of the gabbayim, and it is forbidden to pray outside the synagogue.

They also instituted a regulation that if a visitor from abroad came to Safed, the gabbayim must bring him to the synagogue in which his friends and the people from his city pray.

This last regulation was instituted in order to prevent each synagogue from trying to "kidnap" the visitor and bring him to it, thereby leading to disputes before the eyes of the visitors and a public disgrace.

Each community in Safed chose its own rabbi, with Rabbi Yosef Karo heading the rabbis of all the communities. Disputes between the communities and differences of opinion were brought before Rabbi Yosef Karo and his court. He brought about love and friendship between the different communities, who relied on his rulings. He established peaceful relations between the communities. The regulations which had been instituted for the distribution of the monies arriving from abroad aroused conflicts at times. Some of the scholars attempted to change the regulations.

In one instance, a distinguished member of the Safed community, who was both very rich and a scholar, refused to pay the taxes. He claimed that according to the regulations, which exempted scholars from paying these taxes, he did not have to pay. The matter was brought before Rabbi Yosef, who

216

wrote a decision obligating him to pay. The person accepted this decision, and resumed paying as he had been assessed.

In the introduction to the Beit Yosef, Rabbi Yosef Karo ends the list of books he consulted with the words, "and in some places, writings from the Zohar."

He faced a serious problem when he wanted to rule regarding the issue of wearing tefilin on Hoi Hamoed, the intermediary days of the Festivals. While the Babylonian Talmud could be interpreted to support either opinion, the Jerusalem Talmud explicitly states that wearing them is obligatory. In this case he had to study the Zohar, in order to find the Kabbalistic significance of the law. He wrote, "Since in the Talmud this law has not been stated explicitly, who will dare to do an act which contradicts the words of Rabbi Shimon bar Yohai, who strictly forbids their wearing?'' The opinion of the Zohar overrode that of the Jerusalem Talmud. He also used the statements of the Zohar to decide differences of opinion regarding other laws. In Chapter 4 of the Beit Yosef, which deals with washing the hands upon arising, he brings a passage from the Zohar to decide a question of law.

Exiled Jews from Spain continued to come to Safed. They studied the revealed and the hidden Torah, reading the supreme Kabbalistic work, the Zohar, which is attributed to Rabbi Shimon bar Yohai, who is buried in Miron, which is close to Safed. The rumor spread that the days of the Messiah were approaching, for according to the Zohar, the Messiah "will awaken (will be revealed first) in Galilee."

. , .

217

Chapter Seventeen

With Don Yosef Nasi

An appeal came to Rabbi Yosef Karo in Safed from Don Yosef Nasi and his mother-in-law Dona Mendez Gracia, who lived in Constantinople. They wanted him to help them to forbid Jews from engaging in commerce with the city of Ancona, a city under the rule of Pope Paul IV, who had sentenced several Spanish Morranos to be burned.

Not all the Jewish merchants agreed to sever their ties with Ancona.

Don Yosef Nasi wanted the Jewish merchants to transfer their dealings to the city of Pesaro, in order to cause damage to the kingdom of the Pope who had harmed the Jews.

After the Expulsion from Spain, the Nasi family, which had been very influential in Spain, moved to Portugal, and from there to Antwerp, Italy, and Turkey, where they engaged extensively in business and banking.

When Don Yosef Nasi came to Turkey, he returned to Judaism. He assumed an important position in the court of the Sultan Suleiman I I , and after him, in the court of his successor the Sultan Salim, who granted him the title of Duke of the island of Naxos. Saddened by the persecution of the Jews and Marranos by the Pope, he initiated the imposition of a ban on the port of Ancona, to show that the Jews could not be attacked at will.

Rabbi Yosef convened the rabbis of Safed to discuss the request. He recommended agreeing to the request, and the other rabbis consented. Rabbi Yosef signed the declaration of the ban on the port of Ancona. The declaration was also signed by Rabbi Moshe Trani. This ban helped Don Yosef Nasi in forcing the Jewish merchants not to send their goods to the port ruled by the Pope.

The ruling by Rabbi Yosef and the other rabbis of Safed had an effect upon the Jewish merchants in the world, who stopped sending their goods through the port of Ancona, despite the

218

financial losses they suffered. Don Yosef Nasi sent him an additional request, to place a ban on the Jewish physician who served as his aide, but had betrayed him and informed on him to the Sultan Salim. This had caused him great personal harm, as well as damaging his ability to intercede for the Jews at the court of the Sultan. Rabbi Yosef agreed to his request and signed the ban. Don Yosef Nasi wanted to provide Rabbi Yosef with large sums of money to print his books, but he refused to accept the money, even though he needed it to publish them.

The Sultan Salim offered the city of Tiberias to Dona Mendez Gracia and Don Yosef Nasi, in order to found a small Jewish kingdom there.

The heads of the community in Safed heard of this, and the report caused them great joy.

Jews came and settled in Tiberias. They built houses, opened study halls, sailed on the Kinneret, and awaited the final Redemption. The city was filled with Jews. Some of them came to Safed to breath the atmosphere of its study hall, and to send their sons to study Torah with the great scholars in the city.

Rabbi Yosef watched the gathering of the Jews in Tiberias under the protection of the Jewish Duke. He saw this as a sign of the approaching Redemption.

Don Yosef Nasi, accompanied by Dona Mendez Gracia, divided his time between the island of Naxos and the city of Tiberias. He and his mother-in-law founded synagogues and study halls throughout the Turkish empire.

The report spread through the Jewish communities in the Diaspora that Tiberias was open to the Jews, and was ready to receive them with open arms. Some Jews came and settled in the city, while others were afraid to leave their homes. Don Yosef Nasi sent emissaries to Safed with letters for Rabbi Yosef Karo, in which he listed his deeds on behalf of the Jews, and requested the support of the scholars and Kabbalists of Safed.

The scholars of Safed agreed with Don Yosef Nasi"s policy of causing financial damage to the anti-Jewish Pope. They encouraged him, and Dona Mendez Gracia, in her charitable acts of building the city of Tiberias.

219

The ban imposed on the Jew who had informed against Safed bore fruit. Jews did nor come in contact with him, and when they saw him on the street they would not greet him. The physician was shocked by the act he had done and wanted to change it, but it was too late. The damage to Don Yosef Nasi,,s standing had been done.

***

Don Yosef Nasi had enjoyed great influence at the court of the Sultan Suleiman. Government ministers and princes treated him with great respect and honor. The Sultan heeded his advice in all the affairs of the kingdom.

The wickedness of Pope Paul IV, who had had many Jews burned at the stake, gave him no rest. The ban imposed on Ancona seriously damaged the city,5s standing as a port. The city of Pesaro, which had opened its gates to the refugee Marranos, benefited economically from the ban. But the Jewish merchants found that the ban could not be maintained, because the port of Pesaro was not sufficiently large to receive the merchant ships.

Don Yosef Nasi and Dona Mendez Gracia appealed to the rabbis of Constantinople to issue a total prohibition against trading with the Papal cities. The rabbis there advised him to turn to the rabbis in Safed, who were the leading rabbis of their generation. This was how Don Yosef Nasi asked Rabbi Yosef for the ban.

The rabbis of Salonika joined the ban. Some Jewish merchants broke the ban, because of the heavy

financial losses it had caused them, and continued trading with Ancona. When Dona Mendez Gracia saw that the ban was not effective, she appealed once again to all the Jewish communities to reinforce the ban on Ancona.

The bans issued by the rabbis of Safed had an effect on all the communities. They resounded through the entire Ottoman Empire. The ban placed on the Jewish informer stated: "Our ears burn upon hearing of the wickedness of Reuben, to bid his tongue to give over the most exalted prince, as well as all the

220

people of the L-rd dwelling in all the kingdom, by speaking against the community and the individual. When the sages and rabbis of Constantinople revealed the wickedness of his thought against the Jews, to destroy them, they assembled and stood for their lives, and repaid him and his band somewhat by gathering all the rabbis of the city. They banned and excommunicated him with a Torah scroll, forever. Every person will follow them, all the renowned communities in the entire kingdom; they also banned and excommunicated him. And now no Israelite, neither an individual nor the many, are permitted to assemble near the person who has been banned and excommunicated. It can not be said in this instance that if he will repent the ban will be lifted, for repentance is of no avail here, for this ban and excommunication were issued because he thought to bring down the wall of Zion. If it had not been for the L-rd who is for us, he would be liable the death penalty.... The Rambam, in his commentary on the beginning of Hullin, wrote that the person who transgresses something punishable by death is, at the present time, placed under a ban with a Torah scroll. I f this is so regarding the person who commits a transgression between man and G-d, how much more so does this hold for the one who commits a transgression which is bad for people. In the case before us, in which he wished to uproot all, the ban may never be annulled. Those present will hear and see, and this entire people will come to its place in peace.

"Signed on the 24th day of Tishrei, 5431 (1570), Yosef Karo, Yisrael the son of Meir, Moshe the son of Yosef Trani, Yitzhak, the son of our master, the sage Rabbi Avraham Arha, Shmuel Virga, Avraham Eroiti, Shlomo Absaban, Yaakov Berab, Moshe Di Corial, Hayim HeHaver, Elisha Galiki, David Nakharo."

***

The words of the scholars of Safed and their joining the ban of the informer had their effect. No one would dare cancel this ban.

The Sultan was convinced that the informer who had spoken against Don Yosef Nasi was not worthy of an audience, since

221

the majority of the people and their sages supported Don Yosef Nasi and his mother-in-law. Don Yosef Nasi resumed his former exalted status at the Sultan"s court.

Rabbi Yosef received a letter in which he was asked to rule in a dispute between Hanna (Dona Mendez Gracia) and her sister Rivka, who had taken money from the family5,s funds. When they were still in Christian lands, Rivka had informed on her sister. She said that she planned to escape to Turkey and return to the religion of her forefathers. Hanna demanded her money from the sister who had caused her so much harm.

Rabbi Yosef Karo continued to write his books. He thought how he would find generous Jews who would aid him in publishing them. He had to send the manuscript far away, to Venice, where there was a Hebrew printing press. But he needed a great deal of money for this. Since he did not want to receive a gift from Don Yosef Nasi and Dona Mendez Gracia, he thought that he should turn to rabbis and donors who recognized the worth of his books.

At this time he was writing the section in the Beit Yosef dealing with the honor due to one"s teacher and to Torah scholars. The teachers from whom he had learned Torah stood before his eyes in all their glory. At times he was faced with a serious dilemma, when he realized that his teachers had erred in their legal decisions. He was harsh with himself: what did it mean to disagree with one"s teacher?

He read what the author of the Turim had written: "Who is the one who disagrees with his teacher? The one who establishes for himself a study hall and who sits and expounds and teaches, when his teacher is alive, even in another land.' Then he discussed what the Rambam wrote on this.

Until he wrote this section he had to study all the books dealing with this topic, in order to discover the sources and the law. While dealing with it he came across the issues of a controversy between scholars, between disciples and their disciples; of disciples who disagreed with their teachers and established study halls close to the study halls of their teachers. There were cases in which they brought each other before the court, when it became clear that this was an instance of a

222

pupil who disagrees with his teacher, for they did so without obtaining their teacher"s permission.

In his lectures to his pupils he emphasized the need to act respectfully towards one"s teachers, to serve Torah scholars, to take care not to start a controversy, and to flee from quarrels.

He was about to complete the writing of his Beit Yosef, which he had begun at the age of thirty-four. He continued to reread and edit his book.

* * *

.

The Tombstone of rabbi shlomo elkaves

223

During the night hours, while he was writing, the Maggid came and spoke to him. He told him that it was announced about him in Heaven to "take care about this one and his teachings, he is the one whom the King of Kings desires to honor" and "The Holy One, blessed be He, and the Heavenly Court have sent me to give you greetings, because of your sharp reasoning." The Maggid informed him, "You will merit seeing Elijah face to face ... for he will be your teacher and master to teach you all the secrets of the Torah." He told him that even if he were to be at home with his wife and other people, Elijah would speak to him, but only Rabbi Yosef would see him, and Elijah"s voice would sound to them as Rabbi Yosef's voice.

The Maggid told him how to prevent drought, by encircling the tomb of Rabbi Shimon bar Yohai and his son Eliezer.

The Maggid also told him, " I will set you as a prince over My people Israel, and your yeshivah shall be greater than that of My elected one, Yitzhak Abuhab. You will teach Talmud, your sons will be the Sanhedrin in the Gazit Chamber, and you will see them teaching the laws of kamitzah (one of the priestly functions in the Temple). And you will complete all your works, your decisions will be free of any blemish or error, and they will be published and spread throughout all the bounds of Israel."

Once again, the Maggid revealed to him hidden teachings in the weekly Torah portion.

Rabbi Yosef would go to the grave of Rabbi Shimon bar Yohai, together with the other Kabbalists. The Maggid"s words still rang in his ears. He was near the completion of the Beit Yosef, and he already thought about shortening it and writing the laws in a separate book. He was hesitant to decide laws if there was some doubt. He had to labor strenuously until he decided in such cases, but to the reader, it would seem that it was easy for Rabbi Yosef to decide the law. Behind the simple formulation were long days and nights of concentrated

224

effort. He studied all the books and manuscripts, perhaps he would find something leading to a different decision.

Rabbi Yosef Karo had a special liking for customs, and preached to maintain them, even if the early sages had not mentioned them.

He attempted to interpret the opinion of the Rambam. If the Rambam excluded a law which was based, according to other poskim, on the Gemara, he would explain why the Rambam omitted the law. If, however, the Rosh and the Rif ruled differently, he would rule as they did, according to the rules he had set for himself.

Although his book followed the format of the Tur, he did not view the Tur as the decisive posek. The Tur followed the opinion of the Rosh to a large degree, and if the Rambam and the Rif disagreed with him, then the Rosh would be the minority opinion, and Rabbi Yosef would follow the majority opinion of the other two poskim. He provided indexes for the Tur, and indicated omissions in its language and corrected them, but he did not attempt to defend the Tur against opposing opinions, and he often followed the other opinions.

He wondered whether in his final editing he should change the rules he had set for himself. He examined them thoroughly, and found that he had not erred.

Now when he went with the other Kabbalists to the grave of Rabbi Shimon bar Yohai, he prayed that he not err in his language, and that his writings would be accepted by all Israel, even though there would be authorities who would disagree with him.

***

The Tombstone of rabbi moshe korduvero

225

A plague broke out in Galilee. People stopped working. They lay in their beds, moaning from pain and high fever.

The plague did not pass over the house of Rabbi Yosef Karo. His wife was stricken, and was bedridden. Her face was pale and her entire body shook.

Rabbi Yosef ran about to bring her medicines. He brought her a doctor. From all the surrounding houses could be heard the wailing of the sick. The plague struck everywhere, and there was no cure to he had.

Not many days passed and Rabbi Yosef also fell ill and lay in bed. Even during the time of his illness he did not stop his Torah study. His books were next to his bed, and he studied them. They were his medicine.

His students stood by him, and gave Rabbi Yosef and his wife food and drink. Every day another of the students would fall i l l .

There were many deaths from the plague every day. There was no house without its dead.

In the middle of the night, he heard terrible cries from his wife"s room. His mind was clear, even though he too suffered from the plague.

The sun rose as usual the next morning. His students entered and stood by his bed, weeping silently.

He said to them, "You must have terrible tidings.5' They replied, "Yes, our master and teacher, your wife has

passed away." He closed his eyes and recited, "Blessed be the true Judge." "Now we must save you from the plague," his students told

him. " I have saved myself. My books are my medicine." The arrangements were made for the funeral. Rabbi Yosef

exerted himself and got up for the funeral of his wife. His sons supported him, but his strength gave way after only a few steps.

When the pallbearers moved away he said, "She was with me through all the tribulations I endured, and also when I came to Eretz Israel."

After his wife"s death, he devoted himself even more intensely to the completion of the Beit Yosef.

***

226

The disagreements Rabbi Yosef had with Rabbi Moshe Trani, the Mabit, were not personal, but rather were on points of law. Nevertheless, he was troubled by these disagreements. Rabbi Moshe Trani served as the rabbi of the "Beit Yaakov" community of Jews from Spain. He was respected by the inhabitants of Safed, where he had served as rabbi for fifty-five years. The two sat together on the Beit Vaad in Safed. At times they adopted contradictory positions, and they argued orally or in writing. These disagreements created echoes in the public and in their books, leaving their mark for many years.

Those with loose tongues called the Mabit, "the opponent of Rabbi Yosef."

But they did not always quarrel. Most of the time they worked together to strengthen the Torah in Safed and its environs, and to sit in judgement together.

They had met for the first time in Adrianople, where there had been a falling out between Rabbi Yosef Karo and his uncle, Rabbi Aaron.

Rabbi Aaron had come to the defense of a member of the community who had been banned. The scholars of the community attacked him for having cancelled the ban the scholars had imposed on this man. Rabbi Yosef wrote a decision in which he contradicted all of Rabbi Aaron"s arguments and cancelled his decisions. Rabbi Aaron was forced to leave Adrianople. The Mabit was Rabbi Aaron"s nephew. He had learned Torah from him and in the yeshivah of Rabbi Yosef Fasi. He went from there to Safed, where he studied under Rabbi Yaakov Berab, whom he accepted as his teacher and master. He fought Rabbi Yaakov"s battles, and defended his teacher"s honor in the controversy with Rabbi Levi ben Haviv over the renewal of Semikhah. Rabbi Yosef and the Mabit conducted their legal discussions while sitting on the Beit Vaad. Sometimes they agreed with each other, while at other times they challenged the other"s position.

Every seven years, the disagreements between them were even more conspicuous, regarding the laws of Shemittah, the Sabbatical year. An essay written by the Mabit about the setting aside of terumot and ma"aserot from the fruits growing in the

227

land of a non-Jew, with which a Jew deals, was rejected by Rabbi Yosef, who wrote objections to the Mabit"s proofs. The Mabit, on the other hand, called these "objections of straw.5'

A major controversy broke out between them over permission to remarry that had been granted to a woman whose husband had drowned in the sea. It happened that a group of Jews were traveling on a ship at sea. Suddenly a terrible storm blew up. The ship overturned and all those on board were thrown into the sea. A few individuals swam ashore and saved themselves, while all trace was lost of those who remained in the sea. A woman in Safed whose husband was among the missing remained as an agunah. The Mabit permitted this woman to remarry, but he could not find a major posek who would sign the ruling with him. Only one scholar, Rabbi Avraham Shalom, joined him, and he wrote explicitly that he was not authorized as a posek. Eventually someone was found who was willing to marry the widow. He came to the Mabit and asked for the writ of permission. He told him, "Go and seek two Torah scholars who will add their names to i t ." He turned to the scholars of Safed, but none of them was willing to add their names to it.

He turned to Rabbi Yosef, who had already stated earlier that one had to be strict in this case, and had written a pamphlet against the permission granted by the Mabit. The scholars of Safed assembled several times to discuss the permission, and they did not agree to it. Rabbi Yosef Karo"s ruling was agreed to by Rabbi Avraham Zarfati and Rabbi Yitzhak Hakohen. By the time a declaration by the scholars of Safed against the permission was issued, scholars outside Safed also added their names to the prohibition.

But one person in Safed married the woman, relying on the permission granted by the Mabit.

Rabbi Yosef Karo ordered that the woman be declared as not listening to the voice of the Torah. The Mabit responded by saying, " I honored him within my community, while he affronts me within his community."

In response, Rabbi Yosef wrote in his opinion about the words of the Mabit, " I remember that in better times than these,

228

he would not decide something by analogy, while ignoring the opinion of greater authorities, rather he would heed my words and the words of his fellow scholars. Now see, he has left his good way and followed another path. It would be for the good if he were to return to his former ways."

Additional scholars, from Safed and from outside the city, agreed with Rabbi Yosef Karo"s ruling, including Rabbi Yom Tov Bibas,Rabbi Shem Tov Alfani, and Rabbi Yaakov Alhami.

They disagreed on many cases which were discussed in the Safed rabbinical court or which were brought before the scholars of the city.

At times the rabbi of the city, Rabbi Yaakov Berab, would decide between them. This was so in a case concerning a get, a writ of divorce. In some instances Rabbi Yosef Karo included these disagreements in his books, where he rejected the position of the Mabit and destroyed his arguments. In one place Rabbi Yosef wrote, "They spoke truly that one error at the beginning leads to many errors. Furthermore, he spoke at length against all the scholars of the city who disagree with him."

In order that this disagreement would not spread outside the community, Rabbi Yosef would conceal his statements disagreeing with the Mabit. He would not show them to anyone, nor would he allow a scribe to copy them. At times he would end his words about the Mabit with the sentence, "Love covers a multitude of sins."

Even though a great chasm separated Rabbi Yosef Karo and the Mabit on points of law, they were united by a strong bond of friendship.

The disputes between them would start and stop. It once happened that they sat on a court of three members:

Rabbi Yosef Karo, the Mabit, and Rabbi Yisrael ben Meir. The Mabit did not agree with the majority opinion of the other two. Rabbi Yosef spoke harshly with him, and demanded that he accept the majority opinion and sign the decision.

Another of their disagreements concerned cows in whose

229

stomachs bright red spots were found, because they ate a herb called taltit. Rabbi Yosef prohibited eating from the meat of these cows, while the Mabit viewed this as a severity beyond the demands of the law, because prohibiting it would involve a financial loss for Jews. In the interests of peace, however, he did not oppose the decision.

The butchers knew of the Mabit"s lenient opinion, and so they continued to feed the animals this herb. They slaughtered the animals and sold the meat on the basis of this permission. Several of the people who ate this meat fell ill with the same illness of bright red spots, and ten people even died from this. The Mabit saw that he had erred. He accepted the opinion of Rabbi Yosef, and the two of them agreed to prohibit the animals whose lungs were afflicted, and this was accepted by the public.

The disagreements continued. At times Rabbi Yosef complained that the Mabit exceeded his authority and ruled for people who were not members of his community.

Rabbi Yosefs disciples would agree with the decisions he issued, as did the other scholars in Safed. The Mabit remained as a minority opinion.

When a plague broke out in Safed, the Mabit fled from the city to the villages, to escape the plague area. He received legal queries there, but he did not have his books with him. He stayed for a while in Damascus to escape the plague, but he prayed to return to his place in Safed to serve the L-rd, as he had done all his life.

He was a fervent admirer of his chief teacher, Rabbi Yaakov Berab.

The Mabit was born in Salonika. His father, Rabbi Yosef, had gone there after being expelled from Castile together with his brother Aaron. At the age of fourteen, the Mabit left Salonika to study Torah in Adrianople under his uncle. He enjoyed his days in the yeshivah of Rabbi Yosef Fasi; he saw the customs of the Jews in the city and learned from them.

He was one of the builders of the community of Safed and a legal guide for his community. He watched over them so

230

that one person should not cause any harm to his fellow. He established regulations for his community, and supervised the business dealings of its members.

Chapter Eighteen

The Rabbi of Safed

When the rabbi of Safed, Rabbi Yaakov Berab, died, the scholars of the city regarded Rabbi Yosef Karo as his successor, for he had already sat on the court and delivered decisions during Rabbi Yaakov Berab"s lifetime. Rabbi Berab"s outstanding disciple was Rabbi Moshe Trani, who had defended his teacher in disagreements among scholars, but Rabbi Yosef Karo was his superior, and everyone regarded Rabbi Yosef as the head of the Beit Vaad.

His pupils in his yeshivah in Safed would come to hear his lectures with awe and reverance. They came from great distances to learn Torah from him. After he gave his lecture, he would prepare one of the pupils to lecture after him.

Since many manuscripts of the Beit Yosef had accumulated in his home, he searched for printers who would publish the book. At that time there were no printers in Safed. The authors of books had to cross continents and oceans to have their books printed, because the center for printing was in Venice.

Emissaries came to Safed from all over the world. They found Rabbi Yosef's house always open to them. He would ask them about printing houses, and at times would even give the emissaries letters to the printers in the countries of Europe,

231

inquiring about their prices and the quality of their work. Traveling to the printers in Venice would take many months.

Rabbi Yosef could not leave his place in Safed. His pupils awaited him every day. The many manuscripts demanded his attention. He corresponded with the printers about publishing his book. He entrusted a reliable person with the manuscript, and sent him to Italy. He exhorted him to supervise the printing, so that mistakes would not enter the printed text, and gave him a sum of money.

Rabbi Yosef gave the emissary only one volume of the book. He kept the rest of the volumes with him, until he would see how the first volume would be printed.

It took some time until the first volume was printed. After it appeared in print and was distributed among the communities, among the rabbis, scholars, and judges, Rabbi Yosef Karo was acknowledged as the leading posek of his generation. Many people sent legal queries to him and to his rabbinical court in Safed.

The volume of the Beit Yosef on the Orah Hayim was printed in Venice in the year 5310 (1550). His books were highly influential. They appeared on the desks of rabbinical judges, who drew the sources for their decisions from them. They quickly became basic books, the collection of laws for all Israel.

***

Rabbi Hayim Sarok and Rabbi Moshe ben Sasson dealt with the publication of the book. While the first section of Orah Hayim had been given over to the printer Mark Anthony Justinian in Venice, the second part had been given to the printer Bragadin.

The scholars in Italy were the first to read the book. They saw it not only as a book of law, but also as a treasury of the passages from the Talmud scattered throughout it and of the sources for the statements of the Tur, needed in order to explain the source of the laws.

232

It was at this time that it was forbidden to possess the Talmud in Italy, and copies of it were burned. The printing presses in Venice were closed.

In the meantime, the Beit Yosef spread, and was to be found in every study hall. Rabbi Yosef Karo"s name was known throughout the Diaspora.

The last two sections, Even HaEzer and Hoshen Mishpat, were printed by Tobias Foa, and appeared in the year 5313 (1543) in Sabbioneta.

When Rabbi Yosef received the first copies to arrive in Safed, he was extremely happy. He invited his friends to celebrate with him the appearance of the book. People from Safed would come to study the book, becoming intoxicated by its content. He was saddened, however, when he read the books and found many printing mistakes.

The books also aroused opposition and differences of opinion. Other scholars had to write their commentaries on it and explain their sources for decisions contrary to those of Rabbi Yosef.

"After all, it is just a collection," people claimed about the book.

"He emphasizes the practices of his land." "He relies on only three poskim"

One of the leading scholars of the time, Rabbi Yitzhak bar Lev, said that the book revealed little expertise, and forbade his students to study it. His pupils would study the Turim, and he would provide the sources for every law from the Talmud. His expertise was legendary, not a single source escaped his memory.'

But one day they were studying a certain law in the study hall, and he did not know the source. His expertise had failed him. For many long hours he searched for the source among all the volumes of the Talmud, but he could not find it. Rabbi Yitzhak bar Lev told his students, "I t seems that it has been decreed from heaven that the book Beit Yosef will spread throughout the world. Go and look in i t ."

They opened the book, and immediately found the source. After this, Rabbi Yitzhak bar Lev permitted his students to study the Beit Yosef

***

233

.] / ; / # # 1 / # */ wifely

From the original manuscript of Rabbi Yosef Karo (in the Cairo Genizah collection at Cambridge University)

234

Rabbi Yosef Karo was renowned as a posek throughout all the Jewish communities. Questions on points of law streamed to him from communities and rabbis. At times, however, he he made haste to write letters and publish declarations against customs which were contrary to the Torah which had spread among the communities. A report reached Safed that in Italy some Jews were lenient regarding the drinking of yein nesekh (wine blessed by non-Jews). He immediately sent them a letter, in which he wrote: " I have heard a report that some Jewish communities, which possess wisdom, knowledge, and the fear of G-d, are following the masses to be lenient with some of the prohibitions, and I am amazed at the evil report. I tore my garment, pulled out my hair, fell on my face, and wept for this problem with the Children of Israel. For 1,499 years we have gone in the Exile ... few from many have been left, one from a city and two from a family. Especially in this generation, a bitter inheritance has passed over us — expulsions and forced conversions, persecutions, riots, the cries of the masses arise with the sound of the war against us....

"As regards wine, there are those who are not careful regarding stam yayin (wine touched by non-Jews). Many of the ignorant are overbearing with the educated of the people to teach them that the idolators of this time do not engage in libations (to idol worship). They do not understand, and they walk in darkness.... And if they deem it fit to prohibit gambling as well, which is the basis for several types of damages, the L-rd will grant them success, and as recompense for this, He will gather in the exiles.

"The words of the one who wishes all the communities of Israel peace, the young and worthless Yosef Karo.

The rabbinical courts in the Diaspora which ruled in accordance with what was written in Rabbi Yosef Karo"s books (there were some that did not follow his rulings), asked Rabbi Yosef to strengthen their rulings by having the Safed court add its name to their rulings, and to ban the person who would not heed the verdict. The addition of the scholars of Safed, headed by Rabbi Yosef, imparted great authority to every decision. Since the court learned that this referred to

235

a refusal to obey a ruling, it immediately joined the ban on the person, and ordered not to include him in any religious ceremony: his son could not be circumcised, and he could not be buried in a Jewish cemetery; the bread he baked was the bread of a non-Jew, and the wine he touched was the wine of a non-Jew.

There was such a case of a person who did not obey the ruling of the court in the city of Carpentras, in the Venaissin district, in what is now France. The Safed court joined the ban on the man, and he died a month later.

***

There was a holiday atmosphere in the yeshivah in Safed in which two hundred students learned under Rabbi Yosef Karo. This day Rabbi Yosef had imparted Semikhah to one of his leading disciples, a master of Midrash and aggadah, Rabbi Moshe Alshikh.

That day the students gathered in the study hall dressed in their holiday attire. Rabbi Yosef ascended the platform together with Rabbi Moshe Alshikh. He read the writ of Semikhah and handed it to Rabbi Moshe. The scholars of Safed viewed this as the continuation of the act of Semikhah initiated by Rabbi Yaakov Berab, who had imparted Semikhah to Rabbi Yosef and three other scholars. By the authority of that Semikhah, Rabbi Yosef now ordained his disciples. Rabbi Moshe Alshikh stood and delivered a discourse to the other pupils on law and aggadah. After his discourse, many crowded around him, They hugged him and clapped him on the back as a sign of their appreciation.

In his youth Rabbi Moshe had learned in the yeshivah of Rabbi Yosef Karo in Adrianople, going from there to study in the yeshivah of Rabbi Yosef Taitazak in Salonika. He came to Eretz Israel as a young man and settled in Safed. After receiving Semikhah from Rabbi Yosef Karo, he served as a judge on the court of Rabbi Yosef in Safed.

He delivered brilliant discourses. Crowds of people came to hear his discourses in the study halls in Safed. He had many

236

disciples. He engaged extensively in the Kabbalah. Rabbi Hayim Vital was his outstanding student, and received Semikhah from him. Rabbi Hayim Vital said that his teacher possessed the soul of Ravina.

He printed his book Torat Moshe, commentaries on the Torah portion of the week, in Constantinople. This book would be of great use to preachers. His commentaries on the Torah are summaries of the discourses he delivered before the public. His interpretations are also based on the hidden Torah. In the verses of the Torah he found ethical principles and ideas for the improvement of one"s character. He would eventually print other books, commentaries on the Early and Later Prophets entitled Marot HaTzovot, commentaries on Palms, Proverbs, Job, the Song of Songs, Ruth, Lamentations, Ecclesiastes, Esther, and Daniel, and books of responsa.

He also wrote piyutim, lamentations on the troubles of Israel in the Exile. The hymn Hikbetzu VeShimu Benei Yaakov Kulkhem (Gather and hear, all the children of Yaakov) was accepted in some communities as a lament to be recited as part of Tikkun Hatzot. The day that he received Semikhah from Rabbi Yosef Karo was a holiday in Safed. People wore their festive clothes, and greeted each other with holiday greetings as they walked in the streets of the city.

***

The printing of his Beit Yosef in Venice caused Rabbi Yosef Karo much satisfaction, but also bother. At long last, he merited seeing the printing of his book, over which he had labored for so long.

The last two parts of the Beit Yosef, Even HaEzer and Hoshen Mishpat, had been given by Rabbi Moshe ben Sasson to the printer Tobias Foa, and were printed in 5313 (1553) in Sabbioneta. The problems raised by the printing, and the disagreement that broke out between his emissary and the sages, caused Rabbi Yosef much sadness. Due to the quarrel over the printing of the book, several rabbis placed a ban on Rabbi Moshe ben Sasson.

237

The first responses to the book began to arrive from different communities and sages. The sages in Italy used the book not only as a legal work, but also as a treasury of Talmudic passages and sources for the Tur, to explain the sources of the laws, after the printing presses in Venice had been closed, at the same time that the Talmud was burned, and Italian Jews were forbidden to possess it.

A report reached him from Poland that the greatest of the sages in Cracow, Rabbi Moshe Isserles, the Rama, was about to rescue the honor of the sages of Ashkenaz and write a book complementing the Beit Yosef. Rabbi Yosef Karo"s method of deciding the law, which had been based on the decisions of three poskim, the Rif, the Rambam, and the Rosh, was not accepted by the sages of Ashkenazic Jewry. They claimed that he generally emphasized the customs of Sefardic Jewry. The Rama wrote his book, Darkhei Moshe, as a commentary on the Tur, although it actually was a book complementing the Beit Yosef, giving the rulings of the Ashkenazic sages. He wrote in his introduction: "The Sages have already said that we do not learn from general rules, and certainly not from the rule this genius has set for himself, to rule in accordance with the Rif and the Rambam, in places where most of the Ahronim disagree with them. Therefore, many things have spread through his books which are not according to the law, as determined by the sages whom we follow, who are the famous sages of Ashkenaz (Germany) and France, whose descendants we are."

Several Sefardi sages also objected to the book, stating that it was only a "collection.'*

Several sages in Eretz Israel, including Rabbi Yitzhak Taitazak and Rabbi Yitzhak bar Lev, thought little of the book. They feared that students would use it instead of studying to increase their general knowledge. Many sages, however, highly praised the book. Rabbi Yosef Karo became widely known as Maran, our master. The letters that arrived from scholars and rabbis testified to the importance of the book, and how favorably it had been received in the Torah world.

The leading scholars of the generation wrote essays on the book, including Rabbi Yitzhak Aboab and Rabbi Moshe

238

Alashkar. The critical comments of those who objected to the book also reached him. To answer these, Rabbi Yosef Karo wrote Bedek HaBayit, which was meant to complement the Beit Yosef.

***

The book on Orah Hayim was printed in Venice in 5310, but took a long time until it reached Rabbi Yosef Karo in Safed.

It was written on the second page of the book that it contained "the statements of the early and later poskim, the revealed and the hidden, especially the Babylonian and Jerusalem Talmuds, Sifrah and Sifrei, Pesikta and Mekhilta, and the rulings of the Rif, the Rambam, and the other poskim, great and minor. They all reside in the Beit Yosef."

After the printing of the Even HaEzer section of the Beit Yosef, when the scholars of the time waited for the last volume, a delay suddenly occurred. Rabbi Yosef's emissary, Rabbi Moshe ben Sasson, postponed the printing, and tried to take the book back from the printers.

239

Chapter Nineteen

The Writing of the Shulhan Arukh

At this time, Rabbi Yosef Karo was in the middle of writing his Shulhan Arukh. Questions that came to him from all over the world spurred him on to write a short summary of the laws about which he had written in Beit Yosef. He saw that the generation needed a book in which it could easily find any law.

He received comments about and criticisms of his book Beit Yosef from the greatest legal experts, and he replied to them. He kept these questions and responses for his book the Shulhan Arukh. His students aided him in his work. They brought him manuscripts and debated each law, whether it was accepted by all or whether there were those who disagreed with it. Some of them read his writings and offered their comments.

Rabbi Yosef Karo established rules for the writing of the Shulhan Arukh. The language would have to be clear and simple, easily understood by any reader. It would have to be short, listing the actual law and stating the final ruling.

In the introduction to the book he wrote, "So that the Torah of the L-rd will be perfect, fluent in the mouth of every man in Israel. So that when they ask a Torah scholar about a point of law, he will not stutter, but rather say to wisdom, 'You are my sister. Just as it is clear to him that his sister is forbidden to him,.so too every matter for which he wants to know the law as practiced will be clear to him, because it will be fluent in his mouth."

Rabbi Yosef wanted to provide Israel with a practical book, for "great is study that leads to practice., Therefore he ,,ordered" a "Table" (Shulhan Arukh means "ordered table") including all the necessary laws and the customs practiced by the Jewish people, writing a book that would serve as a guide to the total Torah life.

Since he wanted the book to be accessible to all, both to the

240

scholar and to the simple person, he wrote in his introduction: "Young pupils will study it always, learning its language by heart, so that they will have acquired the law from early childhood."

When he showed the first draft of his work to his students, some of them commented, "Our master! Perhaps students will make do with this book, and will not study and labor in the Talmud and its commentaries? For this is a summary of all the actual law. ,

He answered them, " I am certain that the House of Israel will study the Torah as always. Torah will not be forgotten in Israel. Only afterwards, after they have filled their stomachs with the Talmud and the poskim, will they study the Shulhan Arukh, for everyday use."

He was faced with the problem of writing concisely. He did not mention the names of the poskim. Instead, he wrote as if he determined the law, directly from Sinai, since he had already stated their names and explained all their arguments in the Beit Yosef. His goal in this book was to decide the actual law as practiced.

Deciding the law was difficult. He had to be completely impartial.

At times he would walk back and forth in his room, look in books, conduct a discussion with himself. He would copy from the Rambam, turn to the Tur, look at other poskim, consider everything, and then begin to formulate the law. At times, even when he had written the law, he would let the final formulation remain for the following day, perhaps at night he would think of a new and even shorter formulation. If he had new thoughts, he would immediately write them down, so as not to loose the thought.

He refrained from writing a lengthy introduction at the beginning of each volume.

He was extremely careful with the language he used. Each word was considered.

***

» !

1 0 .

f**r ( < ; : • :

; . , ) , ^ : < 0 I

«» <^7 vmvlb ** < **

Title page of the Shulhan Arukh, Venice 1577-78

242

"The decided law, without speech or words" — thus he wrote in the introduction to the Shulhan Arukh, and thus he intended when he set out to write the book.

When he searched for a name for his book, he thought of Shulhan Arukh, the ordered table, which expresses what he intended: a collection of legal decisions ordered for every person, so that he would not have to search through hundreds of books. Everything would be before him, like an ordered table.

This would be a book of laws, without mention of the sources.

The source of the name Shulhan Arukh is in the Mekhilta on the portion of Mishpatim, on the verse "These are the ordinances which you shall set before them." The Mekhilta asks, "Is it possible to teach them without their understanding them? The verse states, 'These are the ordinances which you shall set before them,5 to teach that you shall order them before them like an ordered table. Rashi states in his commentary: "Like an ordered table, ready for eating, before a person." The name Shulhan Arukh also appears in other sources.

Rabbi Yosef Karo intended to prepare this book as "a table upon which are all kinds of foods, and anyone who approaches this table would be able to eat what his heart desires, immediately and without any trouble or searching," leaving no room for arguments or disagreements.

Sometimes when he wrote the laws he encountered problems which were difficult to decide. There were good arguments for deciding one way or the other. He could not decide. He lost sleep thinking about these laws. Finally,, after a long search, he found a new way of writing. He would write, "There are those who say," "There is someone who says," or "There is someone who writes." Here he could bring the laws in different forms, when the law was not clear to him because of a disagreement between Tannaim and Amoraim, or between the Rishonim. He was relieved by this solution.

He wrote the chapters so that anyone studying them could divide each chapter into thirty parts, studying one part each day, and completing the entire chapter in a month. (The greatest

243

Amoraim would review their entire knowledge every thirty days.) He did this because he saw the legal authorities who would rely upon his book —it would be preferable if they reviewed it every thirty days, so that they would be familiar with its contents.

He also conducted himself in this manner in the synagogue: he read all the four sections of the Shulhan Arukh every month. When he wrote the chapters he would bring them in this order before those studying in the study hall in Safed. The comments they made, the errors they found, and the matters which had been hidden from him and which they discovered, all aided him to write the book.

***

All the time he was writing his book, he was accompanied by his initial doubts, which grew larger and larger the further he progressed with the book.

He was hesitant to write a book of laws without sources and without the discussions leading to the final law. He feared that there would be fierce opposition to his book, because of his separating the law from its sources in the Talmud. Even though he knew in his heart that his book would not harm the traditional methods of studying Torah, and that pupils would not make do with only the final ruling, these doubts nevertheless remained with him and made his work harder. Therefore he made certain that every law which he wrote was formulated precisely, so that it would be well-founded, with no one able to undermine it.

His method followed that of the Rambam, who also undertook to write the Yad HaHazakah, without being afraid of any possible critics. The Rambam stated as his goal, "And I saw the nation without a law of legislation, which would contain nothing besides true study, without disagreement or errors." Rabbi Yosef Karo followed in the Rambam"s footsteps, but he expanded his discussion of new topics. The difference in circumstances between the Rambam"s period and the time of

244

Rabbi Yosef is what impelled Rabbi Yosef to write his book, to complete what was missing.

The Maggid told Rabbi Yosef that the Rambam was pleased with his interpreting things in the Tur which had not been explained until then, and that he was correctly explaining the Rambam"s opinion in other places. When he was overcome by doubts, he comforted himself with the knowledge that he was following in the path of the Rambam.

In some places he changed the Rambam"s wording in the interests of brevity, in other places he added a complete chapter to the Shulhan Arukh which was not in the Tur, although these laws were to be found in the Talmud and in the Rambam. If he took laws from the Rambam, and not from the Tur, as usual, then he digressed from his usual order and wrote according to the order of the Rambam. At times he would add to the words of the Rambam, in order to end on a happy note.

His work was his entire life. After his wife died, his pupils cared for him, bringing him his meals.

***

His friends said to him that he should remarry after the death of his second wife, the mother of his son Shlomo. The Maggid also talked to him about this. The woman in question was the daughter of Rabbi Zechariah the son of Shlomo Zechshil Ashkenazi, a Jerusalem scholar. The Maggid assured him that she would bring him riches, and would bear him a son. The things he had heard about her and about her father's house convinced him that she was fit to be his wife.

The wedding was held in the company of eighty scholars. When Rabbi Yosef met his father-in-law, they discussed points of law. When they were wed, Rabbi Yosef told her, "My wife! I am devoted to the writing of my book. This is the joy of my life. I have taken upon myself this task, and I will not forsake it. Therefore we must go to the villages Ein Zeitim, Miron, or Biria, so that I will not be disturbed in my work."

She replied, "My lot will be with you in your book. I will

245

help you, as much as I can, so that you will not be disturbed by the worries of the house. 5

"Yes, you are right. Your portion in my book will be great. I have made the right choice." After the wedding, he went to the village of Biria to complete his book.

When his son Yehudah was born, he was very happy. "Now there will be an heir for my books, who will insure that they are published. My spiritual inheritance will be passed on to him.

The child grew and developed. He was under his father''s feet. When he cried at night, his mother ran to quiet him, so that he would not bother his father, who was deep in his study of Torah.

Rabbi Yosef would hold the child in his arms and look into his face. He prayed that Yehudah would marry the daughter of a Torah scholar. At times his grandfather Rabbi Zechariah would come and play with his grandson. Rabbi Yosef would ask him questions which had come up during the writing of his book. The two scholars would delve into the matter. They would search for the sources, and quote passages from memory.

Yehudah would listen to the conversation of the two scholars. When he grew up, he married the daughter of the Ari.

***

Rabbi Yosef continued to be occupied with his book, the Shulhan Arukh. He would seclude himself in his room, as he pondered the question: For whom was the book intended? To the simple people, who needed to know the law without involved study, or to Torah scholars who wanted to know the final ruling?

How should he write the laws? In great brevity, or at length? To begin each chapter with an introduction, or to write without an introduction?

He consulted his pupils. Some of them told him to be brief, while others told him to write at length. Some were in favor of introductions, while others opposed them.

He decided to write his Shulhan Arukh for all of Israel, the

246

learned and the uneducated, and to write it in a manner suitable for everyone.

He sent emissaries to the Diaspora, to bring him the books of the scholars of Ashkenazic Jewry, after he had collected everything he needed from the books of the Sefardi scholars, in order to learn their rulings.

He struggled to understand the Ashkenazic customs, for he was familiar with Sefardi practice. He wanted to write all the legal decisions which he accepted, whether they had been written by Sefardi or Ashkenazic scholars, so that the scholars of Ashkenazic Jewry would not say that the book had been written for Sefardim. He wanted to write the book for all Israel, including all the different communities, so that it would be a book of binding legislation.

In his mind"s eye, he saw Ashkenazi scholars studying his book and accepting it as their code of laws. He knew that he had accurately written all the laws, because he had worked hard to separate the wheat from the chaff, to select the final decision of the law.

Dozens of books lay on his desk when he wrote the laws. He read them, strove to understand, to draw conclusions, and to compare one book with another, and one ruling with another; to unite the different positions; to summarize the law — so that the reader could easily find the law. When he wrote a law, all the poskim who had dealt with it were before him. He reviewed their opinions and the arguments and positions they had taken. From all these he had to fire bricks in the furnace and place them one on top of the other, in order to build the entire structure. Anyone who disturbed him while he was working on his book stole Torah from him.

***

Cool winds blew in the Galilee hills. In a closed room in Ein Zeitim, with silence all around, Rabbi Yosef would read his books, select and clarify, consider and study, formulate and change, correct and eliminate, all the laws that had accumulated

247

in the mountains of books, in order to write a single book of law for the People of Israel.

He would walk to and fro in his little room and look through the window at the Galilee hills, thrusting upwards. So he envisaged his book: the mountains, packed closely together, rose up one after the other, but he had to straighten them to form a single structure out of them.

At times he would go to Safed, to give his lectures to the students, to hear their comments, and to participate in the sessions of the rabbinical court.

When he sat on the court to deal with public issues, he would meet privately with the other members of the court and tell them his doubts about his book. Although he had set for himself rules for the writing of the book, matters arose which required clarification in conversations with other scholars.

He worked strenuously so that the rulings would be clear. He knew that scholars throughout the world would examine his method of ruling and would argue with it. Therefore he attempted to be precise, as sharp as the point of a needle, so that disagreements would not arise because of an unclear ruling.

His students aided him. They brought him the books, ordered the laws and the commentaries, and added their comments. But it was Rabbi Yosef who formulated the law, in a manner that would stand unshaken.

When he was staying in the village of Ein Zeitim to work on his book, Rabbi Hayim Vital came to see him. He showed Rabbi Yosef what he had written down from the teachings of the Ari. Rabbi Hayim Vital had been born in Safed. His father, Rabbi Yosef Kalvarisi, was a scribe. His tefilin, written in sanctity and purity after immersions and with special Kabbalistic intents, were renowned for their beauty and precision and were sold for large sums of money. Rabbi Yosef said about these tefilin, in the name of the Maggid, that half of the world exists by their merit. Rabbi Hayim Vital had learned the revealed Torah from Rabbi

248

Moshe Alshikh, who had received Semikhah from Rabbi Yosef Karo, and the hidden Torah from Rabbi Moshe Cordovero, who had seen in Hayim5 ,s youth that he was destined for great things.

Rabbi Yosef related to Rabbi Hayim what he had been told about him by the Maggid, and what the Maggid had told Rabbi Moshe Alshikh, that he should take care to teach him as much as he could, because he would succeed Rabbi Moshe Cordovero in the following generation.

Ever since the Ari came to Safed, Rabbi Hayim Vital did not leave his side, and wrote down everything he heard from the Ari.

The Ari was not capable of writing down his method and his Kabbalistic teachings. His disciples wrote down his teachings, but not in a complete manner. Eventually the other disciples burned what they had written down, and only the writings of Rabbi Hayim Vital remained.

The disciples of the Ari accepted Rabbi Hayim Vital as their leader and teacher.

Rabbi Yosef Karo and Rabbi Hayim Vital talked about Rabbi Moshe Cordovero"s Kabbalistic method and that of the Ari. Rabbi Hayim Vital revealed to him that three months after his teacher"s death, he saw in a dream Rabbi Moshe Cordovero in front of the company of Torah scholars in Safed. He had him take an oath to tell him the truth regarding the method of studying the Kabbalah in the World to Come: was it according to his method, or according to the method of the Ari? He told him, "Both methods are true. My way is the literal interpretation, for those who are beginning to study the Kabbalah, while the way of your teacher (the Ari) is the innermost, main, method. Now that I am in the world above, I too learn according to the method of your teacher."

Rabbi Hayim Vital showed Rabbi Yosef his commentary on the Zohar, which he had written according to the method of Rabbi Moshe Cordovero. He lectured on the difference between the two Kabbalistic methods.

Rabbi Hayim Vital explained why he regarded the way of the Ari above that of Rabbi Moshe Cordovero, and why he did not

249

have a high opinion of the books of the Kabbalists who lived after the Ramban. He told Rabbi Yosef that the method of the Ari was built on sublime revelations that had come to the Ari by Divine inspiration, and he revealed to him some of the Kabbalistic secrets he had learned from the Ari.

Rabbi Yosef mentioned that he had been among those listening to the discourses given by the Ari in the study hall in Safed. He repeated some of the things he had heard from the Ari. He told Rabbi Hayim Vital that he relied on the Kabbalah in his legal decisions, when this was proper.

It was at this time that Rabbi Hayim Vital began to give lectures in Kabbalah to his pupils. To some of them he revealed special secrets. He revealed to them that within him was the soul of the Messiah son of Yosef. The Ari had regarded himself as the Messiah son of Yosef, but this had not been fulfilled. He thought that the holy soul of the Messiah son of Yosef had been transferred to him. This soul exists in each generation, in one of the holy bodies. People stood near his door and requested his help to relieve their suffering, for he was renowned as a worker of miracles. They asked him to use the holy names, according to the practical Kabbalah, to drive out the evil spirits from people who had been possessed by a dibbuk. He fulfilled their requests, and drove out the evil spirits.

When Rabbi Hayim Vital stayed with him in Ein Zeitim, they saw in their mind"s eye how Rabbi Yosef's son Yehudah would marry the daughter of the Ari, but they did not speak of this. The child Yehudah ran about in the room and played while the two of them discussed the teachings of the Ari.

Rabbi Yosef inquired after his disciple Rabbi Moshe Alshikh, for as a result of his seclusion he had not seen him for some time. He had appointed Rabbi Moshe to sit on the rabbinical court after he had given him Semikhah.

Rabbi Hayim Vital said, "He is working on his commentary on the Torah." Rabbi Moshe Alshikh would eventually give Semikhah to Rabbi Hayim Vital and appoint him as a judge.

Rabbi Hayim Vital left Ein Zeitim with his writings of the Ari"s teachings, after Rabbi Yosef Karo had read them.

***

250

The Jewish farmers from the villages of Ein Zeitim, Kfar Yasif, Kfar Alma, and Kfar Hanania worked their fields and brought their produce to the marketplace of Safed. They brought fruits and vegetables, milk products, and cows and sheep to be slaughtered. Their sons learned in the yeshivot in Safed, while the scholars in the city would go to the villages on Sabbaths and holidays, to be with the villagers and answer their questions on the law. Teachers from Safed went to live in the villages to teach Torah to the children of the villagers.

The heads of the Safed yeshivot would spend the summer in the villages, to enjoy the invigorating country air. The Jews who tilled the soil or raised cattle and chickens would supply them with their needs. They also brought their produce to the house of Rabbi Yosef Karo. Some of them had been his pupils in the yeshivah in Safed. Yehudah, Rabbi Yosef's son, would run about in the fields and orchards, among the rocks and stones. The wide open fields attracted him. At times his mother would chase after him to find him, calling in a loud voice, "Yehudah, where are you?"

Little Yehudah would hide among the bushes and would not answer her. In the end, the villagers would join her searching, until they found him hiding, laughing and crying at the same time.

At times Rabbi Yosef would join those searching for his missing child, for he could not concentrate when the child was not home.

The boy got up on his father"s lap, clung to him, and said, "Father, I want to write too, just like you."

"When you grow up, you too will write books, or deal with the printing of my books," he replied.

" I want to be big and study Torah all day long." "You will, my son. Just be good and don"t disappear among

the bushes." He was drawn to the bushes as if they were charmed. Snakes

and scorpions were to be found there, and his parents were very worried whenever their only child was missing.

His father would go for walks with the boy in the fields of Galilee. They would touch the wild flowers. Rabbi Yosef

25

would tell him stories, go with him from tree to tree and explain to his son the nature of each tree and the flavor of each fruit. It was summertime in Galilee. The orchards were in full blossom.

The Jews in the villages would come to Rabbi Yosef with the legal questions that had arisen. At times many of them would stand by his house, waiting for his clear answers.

Yehudah studied in a Talmud Torah. At the age of three the child learned the letters of the Alef-Bet. At the age of five they began to teach him Bible. When he was eleven, they began to teach him Mishnah, and at the age of fifteen, Gemara. The schools in Safed had different methods of teaching. Some taught Bible with the Tar gum. Others translated everything into Ladino, while the Mustarabs taught the Bible with a translation into Arabic. The teachers who came from Spain emphasized the meaning of the words in the Bible text.

252

Chapter Twenty

The Migration of the Marranos to Safed

More of the scholars among the Marranos, dressed in Spanish embroidered garments, came to Safed every week. Rumors had spread through the Jewish world of the approaching Messianic era. Many engaged in calculations of the arrival of the End of Days. According to their calculations, the Expulsion from Spain was part of the revealing of the End of Days. Safed became a center for the study of Kabbalah. The sages of the time limited the study of the Zohar to limited circles. Many of the exiles from Spain, who had wandered from country to country, came to Safed. The Jews of Spain sought to know the meaning of the tragedy that had befallen them. Some of them had studied philosophy, but had found no solace in it. They sought to study the teachings of the Kabbalah. Many of them, the young among the Marranos, had left Spain after the Expulsion and searched for a strong spiritual support for their lives, after having been defiled in the churches.

In the atmosphere of Safed, laden with mystery and the anticipation of the Messiah, they found their place.

They wanted to purify themselves from their sins, for they had been sunken in the depths of impurity when they masqueraded as Christians in Spain. Even the simple folk and the uneducated wished to study the hidden teachings of the Kabbalah.

The Marranos walked about in the lanes of Safed, some of them still dressed in Spanish garb, and their faces shone from happiness.

They would mingle with the students in the city"s study halls and listen to the lectures in the yeshivot. They would hurry to the discourses of Rabbi Moshe Alshikh and the lessons of Rabbi Hayim Vital, together with the band of Kabbalists who had come to live next to the study hall.

The young Marranos who had repented and sought their path in life would come to the house of Rabbi Yosef Karo and ask him legal questions. How should they conduct themselves,

253

after having taken on the customs of the non-Jews? Some of them had produced wine, and now they wanted to begin to manufacture wine once again. Their question was, when they had lived in the guise of Christians, was not their wine yein nesekh, non-Jewish wine? Rabbi Yosef considered their question. He asked them about their practices within the family and outside. He ruled that since they had acted as Jews within their family, then their wine was not yein nesekh. He would later include these questions in the Shulhan Arukh, because they dealt with contemporary issues, and they affected many Jews at the time. The Marranos were scattered throughout many lands. Some of them had left Spain after many years of living as Christians, being ordered to pray every day in church and do the bidding of the priests.

The Marranos, especially the scholars among them, were anguished by the sins they had committed. The spent all their days in the study halls, listening to every lecture on the hidden Torah, and learning from the great Kabbalists. When they encountered a legal problem, the Kabbalists would direct them to the court of Rabbi Yosef Karo, who sat in the court chamber on certain days.

***

As Rabbi Yosef sat. formulating his laws in as short a form as possible, ridding them of awkwardness and lengthiness, so that they would be crystal-clear, he saw in his mind"s eye how commentators would interpret his writings; how rulings and customs would be added. Due to the shortness of the book, he could not include all the laws and customs, although he did include their major points.

He hoped that his book w|ould prevent disagreements, for there were different practices and rulings in many communities. Now they would have before them a single, clear book of laws.

While he was writing he felt that goodness was being showered on him from Heaven, so that his mind would be clear all the time, to properly write the rulings and the laws.

When he was disturbed while writing, he felt as if he had been

254

awakened from a distant dream, because he was so absorbed in what he was doing that he was totally unaware of his surroundings.

His wife would come to him, knock on his door, and say, ,,Yosef my husband, the time ha come to eat something. You will not be able to go on without eating. You exert yourself so greatly."

"You are right, but I am afraid to stop working, lest I sever the train of thought leading me to the formulation of the ruling."

" I know, my husband, that you will be able to return to your line of thought. Why, the entire Torah is spread before you like an open book. You will be able to return to your work with renewed energy after having eaten."

He gave in to her entreaties and came to eat the midday meal, but his thoughts were still on his book. At times she would awaken him from his thoughts with a question. It was as if he had suddenly came down from the heights.

"At your age, you must rest in the afternoon," she told him every day.

But he felt that the spirit was carrying him to great distances. After eating he would immediately return to his room, to look once again at the books on his desk and complete the ruling.

***

These were great days, of intensive study, of creative work, of wrestling with the proper formulation. The structure of the Shulhan Arukh began to arise and take shape. From his window he could see the Galilee hills in all their splendor. The olive trees stood silent and humble. At times he would request his students to search in his books for what he needed. Books and manuscripts were heaped up on his desk, and not always did he have the strength to search through them. At times he would formulate a law, and the next day he would change the formulation. After additional study, he found that his formulation was faulty, and it could be misinterpreted. He saw in his mind"s eye the scholars of the following generations

255

discussing his rulings. He had to be precise in the formulation of each word and letter. Holding the pen in his hand, he wrote slowly and carefully, in the manner of sages, taking care to avoid any possible mistake.

At this time he was at the beginning of the Even HaEzer volume. He was formulating the law beginning with the obligation to be fruitful and multiply. "A man is obligated to marry a wife in order to be fruitful and multiply. Whoever does not take part in being fruitful and multiplying, it is as if he sheds blood and lessens the Divine image, and causes the Shekhinah the Divine Presence to depart from Israel."

He stopped writing and thought: perhaps he should write at length here, about how a man should conduct himself with his wife after marriage. After further thought, he decided to leave this for the commentators. He continued: "A Torah scroll may be sold only in order to study Torah or to marry a wife...."

Each law that he wrote was accompanied by doubts, questions, arguments and rebuttals, about both the formulation and the ruling itself. But in the end he decided. After he had decided the law, he was calm. He knew that it had been difficult, but now the law was clear.

***

When Rabbi Yosef wrote the laws, and they began to pile up one on top of the other, he thought of the need for an index to his books, so that the reader would be able to find the law he seeks. After all, the book was intended to make it easier for a person to learn the law, without having to look through many books; without an index, the reader would not be able to find the law.

He devoted himself to composing the index, because only he knew where to find the laws and in what order they had been written. This was an even harder task than that of writing the laws, because there was no joy of creativity here, no discovery of the law, and none of the feeling of accomplishment he felt after ordering and formulating the laws. Nevertheless, he began this work, so that the Shulhan Arukh would have a complete index.

256

The book was almost finished. Rabbi Yosef worried, where would he find the money needed to print his book? He had to send the manuscript with an emissary to Venice to be printed, but printing was expensive. If he would not find the money to have the book printed, the book would not find its way to the public. It would lie for years among other manuscripts, and he would not attain the goal for which he had labored so strenuously.

Emissaries went from Safed to the Diaspora to collect money to maintain the yeshivot. Rabbi Yosef asked one of the emissaries, who was going to Egypt, to approach the philanthropist Rabbi Shlomo Alshakar, and ask him to pay for the cost of printing the book. Rabbi Shlomo Alshakar was known for his generosity, wisdom, and piety. He would surely take an interest in such a book, which would spread the light of Torah throughout the world.

Rabbi Yosef gave the emissary several pages from his book, to show to Rabbi Shlomo Alshakar. He would then learn of the content of the book, and understand the request.

The emissary came to Egypt and showed the pages from the manuscript to the philanthropist. Since Rabbi Shlomo Alshakar was a scholar, he understood the nature of the work. He could evaluate the manuscript, and the influence the book would have when it appeared in print.

He told the emissary, "Return to Rabbi Yosef Karo in Safed,and tell him that I will pay for the expenses of printing. I will also send an agent of mine to supervise the printing."

Rabbi Yosef's eyes lit up from satisfaction when the emissary returned with the good tidings.

***

Rabbi Shlomo Alshakar maintained yeshivot in Eretz Israel. He built a Talmud Torah in Egypt, and maintained apartments for the children who learned in the Talmud Torah. He also supported Torah scholars in Egypt. People talked about "the thousand of Shlomo," since he would devote a thousand riyals to every cause, for Torah or for charity.

257

It happened that he lost all his possessions and was arrested by the authorities. He was a tax collector, and he owed large sums of money to the king, but he did not have the means to pay this debt. The king ordered that he be killed on a Friday, in the afternoon. One of the royal ministers gave the order to the hangman. The king appointed in his place another official, who was a friend of Rabbi Shlomo. When he heard that Rabbi Shlomo Alshakar was imprisoned, and was about to be put to death, he ordered his servants to take him to the prison, in his regal clothes. He told Rabbi Shlomo that he had nothing to fear. His friend took him out of the prison and restored him to his position. People said that the merit of the charity that he had given stood him in good stead in his time of peril.

Since he took upon himself the printing of the Shulhan Arukh, he saw this as a great honor — thanks to him, Torah would spread throughout the world. Rabbi Yosef Karo was known as the leading scholar of the time, and therefore he knew that the book would be flawless, and its printing would be for the general welfare of the entire world.

Shlomo Alshakar sent the money needed for printing the book to Venice with a trusted emissary. At the same time Rabbi Yosef Karo sent to Venice the first parts of the manuscript. A special emissary took the manuscript with him, guarding it with his life.

Rabbi Yosef still had a great deal of work before him, to complete the series of books. He wanted to include all the subjects covered by the halakhah, Jewish law.

He wondered how his book would be received by the Torah scholars of the time. His fears rose within him, but he was sure of his editing and the work he had invested in the books, for each law had been written after a great deal of exhausting labor. Sometimes he thought that he should have included the sources of the laws. But his goal in writing the Shulhan Arukh was to write in short, not at length, to provide the final law.

The day that the first proofcopies of the text arrived from Venice was a festive occasion.

***

258

Due to the dangers involved in sailing from Sidon to Italy, Rabbi Yosef Karo could not return the proof sheets to Venice. Nor could he go to live in Venice for a year or two to personally supervise the printers and correct the mistakes in the printed text.

His friends who brought the manuscript to the printers went over the proofsheets, but if Rabbi Yosef himself had stood by the printer, he undoubtedly would have found all the printing mistakes and corrected them immediately.

Due to the conditions prevailing in the printing houses, there were many mistakes in printed books. Some scholars understood the source of the mistakes, while other scholars built mountains of new laws based on these mistakes.

The copyists also were responsible for the introduction of many mistakes. Some of them tried to improve the language of the book, or to correct things in the manuscript which seemed to them to be mistakes.

Rabbi Yosef, living in Safed, saw how his books would spread, how there would not be a Jewish home which would not be filled with the light of his teachings. He prayed that his books would be printed without mistakes, for they contained laws. Any mistake would be serious, because this could lead people to violate the law.

Rabbi Meir of Padua was the leading Torah scholar of the time in Italy. He undertook to deal with all the questions that would arise during the proofreading of the books.

Later, Rabbi Yosef was forced to print his book, Bedek HaBayit, to correct the errors, omissions, and additions to his books, some of which were printing mistakes, while others were mistakes in the manuscript after additional study he had changed some of his rulings, so that his teaching would be flawless.

Sometimes the printers erred in interpreting the abbreviations he had used, while other times they did not understand Rabbi Yosef's handwriting. His handwriting was clear, and all his letters were well-formed. Nevertheless, there were instances in which the printers did not understand his handwriting. The scholars sat with the printers in order to understand the

259

intention of the author. Sometimes the printers omitted lines or parts of a page. Although the proofreaders were knowledgeable in the Torah, the book still contained errors. When the printed book appeared and was distributed, Rabbi Yosef received letters from the leading scholars of the time, from all parts of the Diaspora. They made comments, raised questions, and made critical comments. Rabbi Yosef sat and replied to all the letters. At times this required tiring work, looking through many books before he replied to a letter. Some of the critical comments were due to printing mistakes, others to the scholars" lack of understanding. Some of the comments were accepted by Rabbi Yosef.

Chapter Twenty-One

Rabbi Yosef Karo and Rabbi Moshe Isserles

Rabbi Yosef went between Safed and Biria, and between Biria and Ein Zeitim, bringing with him many books and manuscripts. They were loaded on the backs of donkeys, carefully packed. At times he needed to be in seclusion, to find the source of a decision about which he was undecided. He was overcome by trembling whenever he formulated a law on which the authorities disagreed, and he had to decide the final law.

He tried to clarify the true meaning of the Torah, through the depth of his study and his broad and logical knowledge of the legal decisions. He wanted to write his book for the entire nation. He struggled to understand the customs of Ashkenazic

260

Jewry and the opinions of the Ashkenazic sages, even though he had been accustomed to study the books of the Sefardic sages. He cited the words of the sages of France and Germany, because he appreciated their worth. He needed the books of the sages of Ashkenaz, whenever he had to summarize a law: the book, the Mordekhai, written by Rabbi Mordekhai ben Hillel Ashkenazi, who was one of the 740 martyrs who died in Nuremberg; the Semag, Sefer Mitzvot Gadol, authored by Rabbi Moshe of Coucy, one of the scholars of France, one of the last Tosafists; Sefer HaTerumah by Rabbi Baruch of Worms, the disciple of Rabbi Yitzhak the Elder, the author of the Tosafot; Rabbeinu Yeruham, who in the book Maggid Meisharim is called Yerucham Temiri, who lived in Provence in the fifteenth century and who wrote Toledot Adam VeHavah and Maggid Meisharim', Sefer Haltur, written by Rabbi Yitzhak ben Abba Mari of Marseilles, who lived in the first half of the fourteenth century; the Semak (Sefer Mitzvot Katari), written by Rabbi Yitzhak of Corbeil, one of the greatest legal authorities in France; Sefer HaAgur, written by Rabbi Yaakov Landau Ashkenazi, who lived towards the end of the fifteenth century; and several other legal works by the leading scholars of France and Germany.

In his books he made much mention of the Ashkenazic practices, even though he had been raised on the Spanish practices. He was in contact with the leading Ashkenazic Torah scholars, even though he lived in the Sefardic Diaspora. He saw in his mind"s eye that his books would be used in the Ashkenazic communities, and that the Ashkenazic scholars would study his book and argue about it.

Cool winds blew in the Galilee hills, when he sat in the mornings and evenings over his writings, correcting, adding, removing. The days passed and the summer died. Winter drew near.

His books began to leave the printers and to spread through the study halls in all the different lands of the Diaspora.

A few copies were also brought to Safed by an emissary.

261

He was exceedingly happy when he received the books, because he viewed this as his life"s work. His happiness was tempered, however, by the printing errors that had crept into the books. He was certain that the Torah scholars who read the book would realize that these were errors, and would not build entire structures of law upon them. He looked at the title page of the book: "Shulhan Arukh, from the Tur Orah Hayim, which is called the Beit Yosef. Written by the exemplary Gaon of the generation, the perfect sage, our master and teacher, Rabbi Yosef Karo, the son of our master and teacher, Rabbi Ephraim Karo...."

He received letters from throughout the entire world, from the East and from the West. Some were from Torah scholars who questioned his rulings, while others were from rabbis who supported him. Each received a proper reply. At times he had to review many books in order to reply to one of the critics; at times he found that there was some truth in the criticism. Torah scholars wrote to him and even requested to come to Safed to meet with him. They were ready to come from great distances to meet the author and discuss Torah with him (at the same time coming to Eretz Israel and praying at the graves of great scholars).

A year after the first printing of the Shulhan Arukh was completed, the printing began in Venice of two new editions, in a large folio format, with three columns per page.

One of the editions included a poem at the end of the book dedicated to the author. The author of the poem introduced his poem as follows: When the young man Shmuel, the son of the honored rabbi Elhanan Yaakov from the Arcavaletti, may the L-rd protect him, saw the magnificence, splendor, and beauty of this book, and ordered it and bound it, his soul was with that of the sublime Gaon, the author, who excelled with words in his studies. Therefore I have opened my mouth in song, ordered and preserved. I broadened the light for it, playing on the sheminit.

He concluded the poem with the words, Long live the man whose understanding is the most precious, The blessing of the living L-rd to the Gaon Karo.

262

As his book spread, so did his name — as a Gaon, the outstanding scholar of his time.

His writing of the book was accompanied by many doubts. How would the book be received? Would it have a good or bad influence? These doubts vanished with the distribution of the book, and with the responses he received. There were scholars who were critical of the book, and some of them even ordered their pupils not to use it, lest their expertise in the Talmud be harmed. But even these scholars admitted, when they could not find a certain law, that it was only thanks to the Shulhan Arukh that they were able to solve their problem.

Despite Rabbi Yosef Karo"s other concerns, he would go every day from his house to the court in Safed and sit with the other judges to hear the cases that came before them, except for the days when he left the city to go into seclusion in the villages of Biria or Ein Zeitim, in order to finish his work on the book.

When he walked about in the streets of the city, people would come up to him and ask him to answer their questions on points of law, as he was walking.

Criticisms of the book continued to come from near and far. Some of the criticisms saddened him, while others revealed to him the need for corrections to the book. He came to the conclusion that he had to write a book of corrections, both to correct printing errors or to make corrections in the contents of his book, based on further study or on the responses he had received to his book. All in all, however, he could conclude from the letters and comments he had received that the book had been well received by the public.

Visitors who came to Safed would come to his home and bring him greetings from the rabbis of their communities. They said that the Shulhan Arukh was to be found in their homes, and that they used it during discussions in their courts. They perused it every day; otherwise, they would have to spend long hours each day studying many books in order to issue legal decisions.

Additional editions of the Shulhan Arukh, which had been published in different printing houses, reached Safed. Rabbi

263

Yosef examined the copies and found printing mistakes. People explained to him that it was not possible to print a book without mistakes. His resolve to publish a book of corrections was strengthened.

***

Letters and reports reached him from Poland that his book had aroused much excitement there. Rabbis, scholars, and rabbinical judges had gathered together to study the Shulhan Arukh, arguing over each and every law in the book. Some claimed that the Ashkenazic customs were lacking in the book.

The leading scholar of the Jewish community in Poland, Rabbi Moshe Isserles, who lived in Cracow and who was known for his knowledge and teachings, began to spread a "tablecloth" over the ,,set table," adorning it with the Ashkenazic customs. He claimed that Rabbi Yosef Karo did not know the customs as they had been formulated by the scholars of this diaspora. In general, the Ashkenazic scholars were the first to have properly appreciated the great value of the Shulhan Arukh.

There were bonds of friendship between Rabbi Yosef Karo and Rabbi Moshe Isserles. They sent letters to each other and discussed questions of law.

Rabbi Yosef purchased in Safed a handwritten copy of a Tikkun Soferim, paying for it one hundred gold coins, in order to send it to Rabbi Moshe Isserles. Rabbi Moshe himself wrote a Torah Scroll, in which they read on Yom Kippur, from this Tikkun. In his book of responsa, Rabbi Moshe wrote about Rabbi Yosef Karo, "The Nasi (prince) of G d among us ... If anyone disagrees with him, it is as if he disagrees with the Shekhinah"

Rabbi Moshe Isserles had intended to write his book Darkhei Moshe on the Tur by Rabbi Yaakov ben Asher, similar to the book which Rabbi Yosef Karo was about to write, but the Maggid came to Rabbi Yosef and told him to make haste and publish his book Beit Yosef, so that another, who lives in Cracow, would not precede him.

Rabbi Moshe Isserles was born in Cracow, to his father

264

Yisrael ("Rabbi Isserel"), in the year 1520. He was both a wealthy man and a scholar. He had served for a period of time as the parnas (head) of the community. His mother, Dina Malka, was the daughter of the parnas Rabbi Eleazar, who had come from Germany.

Rabbi Isserel was one of the leading Jews in the community. He was known for his generosity and influence with King Sigmund. His opinion decided every communal matter. They called him "the ruler" — the ruler of the capital of Polish Jewry.

Rabbi Isserel had two sons and a daughter, whom he named after the children of Amram and Yoheved: Aaron, Moshe, and Miriam.

It was said of the son Moshe, "From Moshe to Moshe, there was none like Moshe."

His parents spared him nothing, but from an early age all that Moshe desired was Torah and wisdom. He always asked his teachers questions, and he would not accept incomplete answers. At times he embarrassed his teachers, who were not capable of answering his questions. He wanted to understand everything. He asked logical questions until he understood the matter totally.

His teachers realized that they had a genius before them. They said to his father, "You should send him to a teacher who is a great scholar, to fashion his personality and his method of thinking.*

" I also think so, but I have not yet found the right person," the father answered.

"The leading scholar of the generation is Rabbi Shalom Shakhna of Lublin, the disciple of the creator of the pilpul method of study, Rabbi Yaakov Falk. You should send your son there to learn from him," they told his father.

" I am considering this, but his mother does not want to part from him, she is very attached to him."

"For his education and development, she should be willing to give him up for a few years."

The mother Malka agreed to part from her son, after the rabbis of the city persuaded her that she must sacrifice her

265

love for her son in favor of his education to become a leading Torah scholar.

The father went with him to Lublin and brought him before Rabbi Shalom Shakhna. The great scholar examined him, to determine whether the youth was suitable to join his yeshivah. Moshe successfully passed the examination. Rabbi Shalom Shakhna also saw the genius he possessed. He placed him among his pupils in the yeshivah and kept his eye on him.

His diligence was phenomenal. He studied night and day. His father sadly took his leave of him and went back to

Cracow. The boy grew up and became a man. Rabbi Shalom Shakhna

regarded him as his outstanding pupil, a faithful disciple who learned his method of study.

When he reached marriageable age, Rabbi Shalom Shakhna offered him his daughter Golda as a wife.

"A pupil such as you is deserving of the daughter of a Torah scholar — one suits the other," he told him.

Both the son and the father agreed. The people of Lublin and Cracow said that this was a case

of Torah and worldly riches together in one person.

A magnificent wedding was held in Lublin, with all the leading Torah scholars, communal leaders, and wealthy merchants in attendance.

His wife Golda bore him three daughters. Rabbi Moshe was absorbed in the study of Torah. His

parents cared for his livelihood. Soon afterwards, however, his wife died while still a young woman. Rabbi Moshe was only thirty years old at the time.

He returned to Cracow, where he founded a yeshivah. He provided for himself from his father"s funds.

He corresponded with the leading scholars of the time — Rabbi Shlomo Luria (the Maharshal), Rabbi Meir Katzenelbogen of Padua, and Rabbi Yosef Karo in Safed.

He was known for his sharpness and great knowledge.

266

Scholars directed legal questions to him. The poor also turned to him, asking that he help them support their families. To all he gave generously.

When his mother died, Rabbi Moshe built in her memory a synagogue, in which the yeshivah students gathered to study. Students streamed to him from throughout the land.

His study hall became a beacon, spreading the light of Torah. The Cracow community appointed him as a judge on the rabbinical court, even though he was still young.

Rabbi Moshe mourned his young wife, the daughter of the teacher he so admired. He immersed himself in the writing of his books, to console himself during his time of mourning.

He would later marry for the second time, to the daughter of Rabbi Mordechai Gershon. She was the sister of his fellow judge on the Cracow court, Rabbi Yosef Katz.

When a plague broke out in Cracow and claimed many victims, he temporarily moved to the town of Shidlow. The townspeople dealt with hides, which gave off a bad smell. He suffered greatly from the poisoned air. He closed himself up in his house and studied. He was occupied with writing his book Mehir HaYayin on the Book of Esther. He finished writing it on the eve of Purim and sent it as a present to his father — "mishlo"ah manot" for Purim.

When the plague abated, he returned to Cracow, where he devoted himself totally to providing aid to families in which the husband had died during the plague. His good deeds were praised by all.

He became known as an outstanding posek. Queries came to him from all Poland. He sat late at night, surrounded by piles of books, to answer each one. His rulings spread throughout the entire Jewish world. His clearly-worded responses plumbed the depths of the law. Cracow became known as a center of Torah.

***

He learned the science of astronomy and wrote a book about the movements of the stars, a commentary on a book written

267

by Ephraim Mizrahi, including diagrams of the paths of the stars. This commentary was not printed. He took an interest in Jewish history and copied the order in which the Torah was received and passed down through the generations. He also studied philosophy, especially the books of the Rambam, whom he called "the great sage, encompassing all forms of wisdom., He also was fluent in the literature of the Middle Ages. He considered every matter, absorbing its contents and rejecting the husk.

He discussed philosophical issues in his book Tor at HaOlah. In this book he explained and interpreted the laws of the Temple and its vessels, the sacrifices and incense, while providing a philosophical commentary.

At the same time he wrote an additional book, Torat Hatat, on the laws of prohibited and permitted foods, following the book of measures of Rabbi Yitzhak of Dura.

While Rabbi Yosef Karo in Safed was writing his books, Rabbi Moshe Isserles in Cracow thought of writing the same type of work. The appearance of Rabbi Yosef Karo"s books caused him to write his work as hagahot (annotations) on Rabbi Yosef's books. He emphasized the Ashkenazic practices, following the rulings of the Ashkenazic sages through the ages, which were not stressed in the books of Rabbi Yosef Karo.

Therefore he wrote his Darkhei Moshe on the Tur, to raise the banner of Ashkenazic practice. In this book he was critical of the Beit Yosef, and in many places he wrote, "The statement of the Beit Yosef is not to be relied upon," or "His statement is not correct." He tried to reinforce the opinions of the later poskim, if the Tosafists agreed with them, as opposed to the Beit Yosef, who relied only on the Rif, the Rambam, and the Rosh.

He tended to follow the Tur when the Beit Yosef disagrees, because in many instances the decision of the Tur follows the opinion of the Rosh, who had absorbed the spirit of the sages of Germany and France.

When the Shulhan Arukh arrived in Cracow, he spent much time studying it, until he decided to cover it with his "tablecloth," which would include hundreds of additions to the book, in order to prevent confusion regarding Ashkenazic practice. He retired for many days to an inner room, which was

268

filled with books, and wrote his annotations on the Shulhan Arukh. He wrote annotations and additions on each section of the Shulhan Arukh, relying on the rulings of the Tosafists and the other Ashkenazic sages, as he prepared the Shulhan Arukh to be accepted by the entire People of Israel.

Rabbi Moshe Isserles regarded his relationship with Rabbi Yosef Karo as that of pupil to teacher, but when he saw it necessary, he would correct Rabbi Yosef's statements. And thus he wrote in the introduction to his hagahot on the Shulhan Arukh: "This is not the table set before the L-rd, and has not yet been given to the people in these lands, most of whom do not follow these practices. The Sages have already said that we do not learn out from general rules, and certainly not from the rule which this Gaon has established for himself to rule in accordance with the Rif and the Rambam in an instance in which the majority of the Ahronim disagree with them. In this manner things have spread through his book which are not according to the law, as determined by the sages whom we follow, the renowned poskim of Germany and France, from whose descendants we are descended. I have seen that his words in the Shulhan Arukh are written as if they have been given by Moshe from the L-rd. Students will come and drink in his words without disagreement, thereby upsetting all the practices of the Ashkenazic lands. Therefore I have seen fit to write the opinions of the Ahronim in the place where his words do not appear to me to be correct. In the place where I know that the practice is not as he says, I will investigate and discover it, and I will write, Thus is the accepted practice."

Rabbi Moshe Isserles set two goals for himself in the writing of his hagahot.

The first, to bring the opinions of other poskim, so that the student and rabbi would see that there are opinions other than those of the Beit Yosef, and that they would have to accept one opinion or the other.

The second, to preserve the practices of Ashkenaz (France

269

and Germany) and Poland. In an instance in which he knew that what was written was

the Ashkenazic practice, he would write, "Thus is the practice." In other words, this is how a person should act. In a place where it seemed to him that there was also another opinion which had to be taken into account, he wrote, "And we must take this opinion into consideration."

His hagahot were not intended only to correct or to oppose Rabbi Yosef Karo"s rulings, but also to interpret his formulation or the subject. In many sections he brings the reason for Rabbi Karo"s ruling, or he explains terms which Rabbi Karo mentions in an abbreviated fashion, to facilitate matters for the student. At times he also attempts to resolve a contradiction between rulings in two different places. He hints at this in the wording, "I t is possible that this is a contradiction, and it is possible that a concept is lacking here," and then he brings the concept.

***

Rabbi Moshe Isserles tended to take into account the practices which were accepted in Poland, even if these contradicted the practices in other countries. He placed great emphasis on local practice.

Thus he wrote in the hagahah on Orah Hayim 690:17: "No practice is to be cancelled, or denigrated." But in one response in his book of responsa, he writes: " I f circumstances have changed from what was the case during the time of the Rishonim, we are permitted to change the practice."

In addition to his hagahot on the Shulhan Arukh, he also wrote additional books: collections of responsa to the many queries he received; Karnei R"am; hagahot on the Mizrahi; hagahot on Sefer HaYuhasin; a commentary on the nonlegal portions of the Talmud; a commentary on the Zohar; a commentary on the tractates of Shabbat, Sukkah, and Sanhedrin; an explanation of the Song of Songs; the fundamentals of the Kabbalah; hagahot on the laws of ritual slaughtering.

His books spread throughout the Jewish world. He became the central Torah scholar of his time, becoming the final

270

posek for future generations. For Ashkenazic Jewry, his opinion is decisive, rather than that of the Beit Yosef and the other scholars of his time. He was also capable of maintaining his own opinion, even against many scholars holding an opposing view.

Once the Shulhan Arukh was printed together with the hagahot of Rabbi Moshe Isserles, the book spread throughout the different Jewish communities as the book of law of the people, a mandatory book for all legal authorities.

Letters traveled between Safed and Cracow. Rabbi Moshe Isserles'* hagahot on the Shulhan Arukh arrived in Safed and aroused the interest of the scholars in the Galilee city. They argued about them, and saw them as an addition to the Shulhan Arukh, without which it would be impossible to study it.

***

The days passed calmly in Safed. Scholars and Kabbalists arose early for prayers. In the yeshivot and study halls the pupils began to study the Shulhan Arukh. Whenever an authority needed to issue a ruling, he would make use of the Shulhan Arukh, in which the law was formulated clearly and concisely.

The hagahot of Rabbi Moshe Isserles brought about a fertile period of legal thought. When Rabbi Isserles" book Darkhei Moshe, in which he included several laws not cited in the Beit Yosef, arrived in Safed from Cracow, the students crowded in the yeshivah to study it. They would discuss each section in the book.

The brought the book to Rabbi Yosef Karo. He found that the Rama"s comments contained both sharpness and great knowledge. Some points he agreed with, while with others he disagreed.

The students who studied the new book said, "The Rama is the Rambam of Poland." They added that he was both interpreter and critic of the Shulhan Arukh.

The Rama"s other books also arrived in Safed and aroused the interest of the Kabbalists. His book Torat HaOlah, the philosophical work on the Temple and its services and vessels,

271

aroused arguments among the Kabbalists. "The Rama believes in the ancient origin of the Kabbalah

and its Divine nature,'5 they said. "He emphasizes the principle of the renewal of the world.

He sees it as very basis of Judaism," others added. "He identified the teaching of the Sefirot, which is at the

center of the Kabbalah, with the philosophical concept of attributes," the Kabbalistic scholars explained.

Some Kabbalists did not agree with his philosophical method, while others did agree, adding comments of their own.

Some Kabbalists disagreed with his argument that the Kabbalah and philosophy are identical, but merely are expressed in two different languages. The Kabbalists in Safed studied only the Kabbalah, and did not occupy themselves with philosophy. They regarded this as a separate realm which has no place in the Kabbalistic study hall.

In their letters to each other, Rabbi Yosef Karo and the Rama discussed legal questions and current affairs. The first letter of the Rama to Rabbi Yosef did not attract any special attention. As he received more letters, however, he realized that the writer was an outstanding personality.

As their correspondence continued, they became friends. They evaluated each other in the context of commentaries and books. A spiritual closeness was formed between them.

Rabbi Moshe isserles sinaguge in krakov

272

Chapter Twenty-Two

The Kessef Mishneh

It was the height of winter in Galilee. There were rainstorms and winds. The rivers were glutted with rainwater. Streams of water ran down from Mount Hermon to the Kinneret. Now the lake filled up with water. It had shrunken, due to the past years of drought. Another drought year was in the offing. The farmers in Galilee prayed for rain. Thunder and lightning split the skies. On a rainy night Rabbi Yosef Karo left his house in Safed to go to the study hall, to complete his daily study regimen. He opened the Mishnah, as usual. Wet from the rain, water still dripped from his beard and peyot. He was alone in the study hall. The other scholars stayed in their homes, because of the rain. The chill penetrated his bones. A cold draft came through the windows. The wind shrieked threateningly. And then he heard the voice of the Maggid breaking through the thunderclaps, coming from beyond the door. The voice grew louder and louder, overcoming the wind and the sound of the rain.

"May the L-rd be with you! Only if you will adhere to Me, My Torah, and My mishnayot, and do not separate your thought — even for a moment — from My Torah. the fear of Me, and My service, and do not follow the path of pleasure at all, only with every bite think of words of Torah, then your food will be as a sacrifice. This is an allusion: 'When you sit down to dine with a ruler, consider well who is before you* (Proverbs 23:1). This means, 'When you sit down to eat' — to eat bread with the Evil Urge, who rules man, 'consider well who is before you,' that is, the Shekhinah, which stands above you. The person who eats alone is not the same as the one who eats before a king. Take care only to eat what you need to live. Eat only the smallest amount of fresh vegetables."

The voice of the Maggid continued in the study hall without interruption. Rabbi Yosef studied the mishnayot without stopping. He was waiting for a student-fellow scholar to come

273

study with him. He wondered whether the Maggid would continue speaking when this student would come. But the student did not come. Perhaps he was afraid of the strong wind, for he lived far from the study hall. Nevertheless, he waited for him. He wanted to be with him, because his solitude bothered him. This student-fellow was a pleasant person. He always had a smile on his face. It was good for Rabbi Yosef to be in his company, to warm himself by his joy in life.

The voice of the Maggid continued to resound throughout the study hall:

"Remember the generations that came before you. Remember the righteous who came before you and did not enjoy the world. How great was their level. You must take great care not to derive any pleasure at all. Let the Shekhinah always be before you, especially when you eat, and you will merit to have many pupils."

***

In the distance water gushed forth, moving rocks and carving out new channels. Rabbi Yosef feared that he would not be able to return home at midnight, for the water had risen in the alleys of Safed, filling them with streams and pools.

The student did not come to study as they had agreed. He continued to study mishnayot. Once again he heard the voice of the Maggid, as the sound of a hammer beating.

It was a night of study. He could not go home. Perhaps he would take a nap on one of the benches in the study hall.

The Maggid did not stop speaking all that night. "You started this week well, although at the end you slackened a little, and you should not do so, for if you slacken your strength will lessen. You have not done well by drinking a lot this evening, for excessive drinking weakens the body. I have already informed you that a healthy body is a prelude to the service of the L-rd. Therefore be careful, from now on, that your thoughts be always on the Torah. Do not depart from it for even one moment, as I have instructed you. See, my brother and friend, what the L-rd asks of you. I f you will do

274

so, and always take care with wine, you will be happy in this world and it will be well for you in the World to Come, for there will be a dwelling place for the Torah. Cleave to it always, without interruption, so as not to provide an opportunity for drink to rule you at all."

Between the things the Maggid told him and his learning of mishnayot, he thought of the corrections he would have to make in the Shulhan Arukh. He had doubts about laws and sections that he had written. Letters written to him by Rabbi Moshe Isserles in faraway Cracow drew his attention to rulings he had made: perhaps he had not studied all the sources? There was truth in several of the comments the Rama made, in which he relied on the rulings of the scholars of Ashkenaz. He was almost certain that he had examined all the sources when he wrote the laws, for he remembered what was written in all the essential books, but these comments meant that things were not so clear. Practices that had been determined in Ashkenaz had not come to his attention, and if he had learned of them, he did not take them into account, because he did not know their sources.

As he was thinking these thoughts, the student-fellow knocked on the door. He came from a distance, and he was soaking wet. Just then the Maggid resumed talking, warning him not to let his thoughts stray. Rabbi Yosef wondered whether the student-fellow heard the Maggid"s words. He did not seem to be aware of the voice. They greeted each other, and planned to study until dawn would break. The Maggid ceased talking, but Rabbi Yosef knew that he would renew his speaking at midnight, or at the first light.

***

Reports reached Rabbi Yosef of the printing of new editions of the Shulhan Arukh in Venice. He received letters from many communities, requesting that he serve as their rabbi. Rabbis wrote to him that the book made their task easier. In Safed, people walked about with the Shulhan Arukh under their arms. They read it, criticized it, argued about each and every section.

275

Every day Rabbi Yosef would go from his home to the rabbinical court. The judges would sit in judgement, discussing the cases that came before them, aided by Rabbi Yosef's books. At times Rabbi Yosef was asked to explain something that he had written. Those holding opposing positions would bring proof for their position, but they discovered that Rabbi Yosef had studied all the books before he wrote, and that his formulation of the law was unshakable. He did not stop writing. Every day he had fixed hours for writing.

Life in Safed revolved around its study halls. Scholars and Kabbalists occupied themselves with the revealed and hidden Torah. At times they went out to the fields to be alone with their thoughts. Rabbi Yosef also went out with them. He enjoyed the company of the Kabbalists, and discussed the hidden teachings with them, but he was not involved in their affairs. At times on his way to the synagogue he would meet one of the Kabbalists, who would whisper in his ear Kabbalistic teachings he had just discovered. These teachings entered his heart. He would comment on these teachings, and bring proofs and sources to either support or refute the teaching.

Visitors to Safed wanted to meet Rabbi Yosef. Some were heads of communities, others were famous scholars. Every month more Jews came to live in Safed, and searched for houses to live in. Those who came with funds could easily find a home. Those who married penniless needed assistance. They would come to the court to ask for recommendations. Some of them informed Rabbi Yosef that his books had reached their community and that they had studied them. They spoke of things that they had learned, and of things that had led to disagreements within the community. They told him of the learned discussions that had been conducted about what he had written in his books. Rabbi Yosef learned from this that his books had reached every Jewish community and served as a basis for issuing legal decisions. His fears that his books would not be properly accepted proved to be groundless. Nor did the fears that his books would lessen study for the sake of general knowledge materialize. In the study halls and yeshivot they continued to study Torah as always. The study of Rabbi

276

Yosef's books simply enriched their learning, enabling them to easily find sources.

***

The Ashkenazic sages sent him letters after they had received his book and studied it. The critics of the Shulhan Arukh included Rabbi Shlomo Luria (the Maharshal), Rabbi Meir of Lublin (the Maharam), and Rabbi Mordechai Yaffe (the author of the Levushim). Some of them claimed that he had "uprooted the tradition of our French and German teachers," because the book was based mainly on the rulings of the Sefardi sages.

The criticisms of the Ashkenazi sages led him to review all the subjects they spoke about. Some of them expressed their fears that ruling in accordance with the Shulhan Arukh, without looking in the sources in the Talmud and in the Rishonim, was liable to lead to erroneous decisions, because he did not bring the reasoning behind decisions in his book. Rabbi Yosef Karo did not share this fear, because he knew that any scholar who needed a ruling would read the sources.

Despite these criticisms, reports reached him that the Ashkenazic sages were ruling in accordance with the Shulhan Arukh, whenever the Rama did not disagree.

Along with the criticism of the book, and the debate surrounding it, it became clear that since the time of the writing of the Mishneh Torah by the Rambam until then, no legal book had enjoyed such great publicity, and such great authority, as had the Shulhan Arukh.

When Rabbi Yosef Karo finished writing the Shulhan Arukh, he turned to the writing of his book Kessef Mishneh on the Rambam, in which he interpreted the Rambam"s sources. In this book he tried to remove all the objections the Ravad had raised against the Rambam. He also wrote notes on the commentary Maggid Mishneh by Rabbi Yom Tov Vidal, which encompassed only six of the fourteen volumes of the Mishneh Torah. Three sections of the book were published during his lifetime, in Venice.

From near and far, the scholars of his time continued to

277

sent him legal queries. His responsa excelled in their simplicity and clarity. His decisions were accepted by the scholars. His responsa would eventually be published in the book Avkat Rokhel

Rabbi Yosef wrote additions to the Beit Yosef in order to improve and correct it. The additions, entitled Bedek HaBayit, were published in Salonika in the year 1605. He continued to write his book Klalei HaGemara (Rules of the Gemara) on the study of the Talmud, in which he included comments and additions to the book Halikhot Olam by Rabbi Yehoshua Halevi. This book was published together with Halikhot Olam in Salonika in 1598.

Every Sabbath he would deliver discourses on the Torah, Pirkei Avot, and the Song of Songs. He kept the manuscripts of these discourses in order to publish them as a book. He also wrote a commentary on the Book of Proverbs and supercommentaries on the commentaries of Rashi and the Ramban. Study and writing took all his time.

Rabbi Shlomo ben Yehiel Luria, the Maharshal, was one of the greatest Torah scholars in Poland. He could trace his lineage back to Rashi. He received legal queries even from distant lands. In the introduction to his book Yam shel Shlomo he clearly states his opinion, that since the conclusion of the Talmud, it has been accepted as the sole source of halakhah, Jewish law, and no posek is authorized to decide the law according to his opinion, if it in opposition to the opinion of the Talmud. The Maharshal sharply criticized his contemporaries who followed the poskim without examining whether their decisions are in accordance with the sources. His method, he stated, was to bring all the opinions, whether early or recent: poskim, authors, legal practices, the authors of responsa, letters and collections, and to clarify all their opinions in light of the words of the Talmud.

When the Beit Yosef was published, it received his praise because of the tremendous amount of material it contained,

278

,,leaving almost no opportunity for anyone else to distinguish himself." It also aroused his displeasure, because it "made compromises in matters of legal decisions," for it decided between the Rif, Rambam, and Rosh, following the majority opinion, without paying attention to other opinions, especially that of the Tosafot, "and did not descend to the depth of the halakhah, to the full dimensions of the great work he assumed." Furthermore, he said that Rabbi Yosef Karo did not have before him corrected, errorless, copies of books, and at times he built the law on the basis of errors in the copies available to him.

The Maharshal began his great work on the tractates of the Talmud. The first tractate he began was Bava Kamma, followed by Yevamot. He labored on the tractate of Yevamot for two years, but dealt with only half of the tractate. He spent an entire year on the tractate of Ketubot, and covered only two chapters. He realized then that excessive lengthiness is a disadvantage, for it would be impossible for him to complete a work of this scope. He therefore decided to be as brief as possible, no longer citing all the opinions, but only his own opinion, concisely. The appearance of the Beit Yosef caused him to change his mind and return to his original practice, to discuss each law at length, so that the pupils would not be drawn along by the Beit Yosef He wrote this work on sixteen tractates, but only his work on seven tractates has been published.

The Maharshal engaged in a fierce debate with the other scholars of his time. He strongly defended his opinions, even against the majority view. Not even the Rama was spared his totally objective criticism.

***

When the book Yam shel Shlomo arrived in Safed, the scholars realized its tremendous importance for learning the history of the halakhah and its development down through the generations. The Maharshal had many rich sources before him. His library included not only printed books, but also many

279

manuscripts by the early poskim, especially those from France and Germany. He also had the early, accurate versions of the sources.

In contrast with the method of study in practice in his time in Poland, that of pilpul (logical argumentation of fine points) and sharpness, the Maharshal"s method of study was based on the literal meaning of the source: his first step was to determine the correct text of the topic of the Talmud and commentaries.

In his second book, Hokhmat Shlomo, he wrote hagahot on the Talmud and the commentaries, Rashi and Tosafot. With amazing precision he compared the text of the edition printed in Venice with ancient manuscripts of the Talmud, Rashi, and Tosafot. He also proposed many hagahot based on the logical arguments he derived from his penetration into the depths of the Talmudical topics. He also did the same for other books. He wrote hagahot on the Rif, the Rambam, the Semag, the Rosh, the Tur, and other books. He also wrote hagahot on the prayerbook, writing a special version from ancient manuscripts.

Many of his hagahot were incorporated in the body of the Talmud text itself. The book was printed many times as a separate book, until it finally was printed together with all the major editions of the Talmud.

The Maharshal initially served as rabbi in the city of Brisk, afterwards in Ostraha, and finally in Lublin, where he headed a large yeshivah, and where he died on the 12th of Kislev, 5334 (1573).

Many stories were told about his piety and the miracles that happened to him. In his introduction to the tractate of Hullin, there is a hint of a miracle, when he received a sign from heaven to write his book: "And once there came to me, by the commandment which is a lamp and the Torah which is light, as if I was shown by heaven. And they opened for me the gates of light to say, Engage in Torah."

Another time, after a fire in Lublin, the Maharshal was sitting at night and writing his book. All he had for light was a small tallow candle, only half a fingerlength tall. This candle would last for only half an hour. The Maharshal was sorry that he could not continue to study and write his book in the

280

darkness, because he did not have another candle. But then a miracle occurred: the candle continued to burn and give light the entire night, until morning.

***

The scholars and Kabbalists in Safed talked among themselves about the influence and distribution of the Shulhan Arukh. There was not a single scholar in Safed who did not accept the book. At times, scholars would come to Rabbi Yosef ,s home to argue with him over some section in the book, for they had found sources which would lead to a change in the law as it had been written by Rabbi Yosef.

Rabbi Yosef stood in his room in the rabbinical court in Safed and looked out the window. He saw people walking back and forth. Suddenly the figure of Shlomo Molcho stood before him. All his days he had envied him for his martyrdom. Somehow, he thought that the image of Molcho was walking through the streets of Safed. But how could Shlomo Molcho have come to Safed without his knowing this?

In his mind"s eye he saw visions of Molcho"s burning in the city of Mantua. He saw him ascending heavenwards in the flames.

He saw Shlomo Molcho going from city to city, preaching about the approaching Redemption: in Ancona, Pesaro, and Rome. His audiences also included priests who were impressed by his visions. Rabbi Yosef remembered their conversations in Salonika, together with Rabbi Yosef Taitazak.

He expected that Shlomo Molcho would arouse a passionate Messianic movement, but this did not come about. There were opponents who undermined his efforts, and even informed on him.

Rabbi Yosef silently cursed these informers. It was due to them that Shlomo Molcho had been tried by the Inquisition. Thoughts about Shlomo Molcho passed through his mind when he found himself alone, when he was stricken by longings for renewal and awakening. If we had only merited it, Molcho would have led the Redemption — the leader of the generation

281

who went with him to Redemption. The day was Friday, the eve of the Sabbath. His little son

Yehudah came to him. His mother had sent him to tell Rabbi Yosef to come home and prepare for the Sabbath. The son found him deep in thought, next to the window.

He asked him, "Father, why are you alone in the courtroom?" " I was thinking about things that have been, about great

people, royal personalities." " I want to be a king in Israel," Yehudah declared. "Yes. I was thinking about that just now. May it be His will

that you follow the true path, and not encounter any obstacles during your life which will cause you to fail. Life is full of obstacles, and you must be careful, my son."

* * *

The boy would play his childish games next to his father. Sometimes he would ask his father a question, such as: "Why do you sit and write books your entire life?"

His father answered him, "When you grow up, my son, you will be busy with the books I write/'

The boy looked at his father"s writings, read the letters he knew, and wrapped himself in his father"s talit and pretended to pray, as children do.

By the time the child stopped playing, his father had completed writing an entire page. Now he had to correct and edit it, but the child bothered him. He climbed up on his knees, and from there to the table, where he crawled around. All the pages were scattered, and Rabbi Yosef had to collect them and put them in order again.

The father saw that the boy wanted to play. He stopped his writing, gathered his books, and went outside with him. The boy went to the courtyard where he pulled up weeds, ran after birds, and spotted worms and threw them up in the air.

The father thought of his son"s future. He was the only one who could deal with the manuscripts that Rabbi Yosef would leave, his father"s inheritance. He had to pray that the child

282

would grow up and study Torah, knowing what to do and how to take care of the manuscripts. Rabbi Yosef told himself that he should make a list of all the manuscripts that he would leave, so that when the time came his son would know that these manuscripts were lying in the drawers in his room. He was old, and his son had not yet reached his Bar Mitzvah. He must leave written instructions for him, so that he would know where the manuscripts are located.

"Yehudah! Come home, it is time to eat lunch,, his mother called from the window.

But little Yehudah did not want to come, he liked being outside. He loved playing games, especially when his father could see him, and keep him from stumbling and falling on some obstacle.

On the Sabbath the father would take his son with him to the synagogue. At times he would go out to the fields with the Kabbalists, taking his son there as well.

The boy learned to be in the company of the Kabbalists. He listened to their prayers, and enjoyed the singing with which the Kabbalists received the Sabbath in the fields, the singing coming from an overflowing of the soul. When they returned, the boy repeated the words of the prayers, learning them by heart.

The father prayed that his son would live a long life and continue his tradition. The mother also prayed for her only son, for she knew that her husband was already an old man.

Kabbalists in Safed by the

artist S. Moskowitz (the

Zeigermacher")

285

Chapter Twenty-Three

Legal Discussions

Rabbi Yaakov Castro, the rabbi of Egypt, traveled to Safed, to the graves of the righteous. He had become acquainted with Rabbi Yosef Karo through their correspondence with each other on legal matters. Now that he had come to Safed, Rabbi Yosef asked him to stay in his house, where he was received with great honor.

They stood facing each other with collections of responsa in their hands, and engaged in pilpul and discussions. Rabbi Castro had comments on the Shulhan Arukh. Some of them he had told Rabbi Yosef in person, while others he had written in letters. Rabbi Yaakov saw the practices in the Karo house and wrote them down. Rabbi Yaakov had been born in Egypt to a rich, illustrious family which had been expelled from the city of Castro in Andalusia. He had come to Eretz Israel at a young age and studied in the yeshivah of Rabbi Levi ben Haviv in Jerusalem. He had also studied under the Radbaz. While still a young man he had begun to write legal decisions. He was known for his profundity and sharpness. He served as a rabbi and judge in Egypt. He taught many students in the yeshivah and established regulations and religious practices in the Jewish community in Egypt. He was recognized as the leading authority in Egypt, and he conducted legal discussions with the leading Torah scholars of his time.

When he obtained a copy of the Shulhan Arukh, he devoted many days to reading it. He found in it sections which needed to be corrected. He thought that Rabbi Yosef Karo had wrote it at the end of his days, and due to his weakness, he wrote things in one place, unaware of what he had written in another section. Rabbi Castro therefore wrote a book entitled Orakh Lehem, on the four sections of the Shulhan Arukh.

He regarded himself as putting bread (lehem) on the table which had been set by Rabbi Yosef Karo. He found sources in the poskim which had not been cited in the Shulhan Arukh, as

284

well as bringing many sources from the responsa of his teacher, the Radbaz, which he possessed but which were not available to Rabbi Yosef Karo in Safed.

The book was written before the Rama"s hagahot on the Shulhan Arukh were published, and in several places each wrote the same thing, without knowing that the other had also written this. This book served as the most authoritative source of decisions for the sages of Eretz Israel and Egypt.

Rabbi Yaakov Castro"s method was to add laws which were brought in the Beit Yosef and the Kessef Mishneh. At times he would correct Rabbi Yosef Karo" statements, in accordance with his book Bedek HaBayit. In his book he mentioned the scholars of his time who wrote responsa.

Rabbi Castro also wrote novellae on several tractates of the Talmud. He left a collection of discourses which he delivered in Egypt, Kol Yaakov, which has been lost. His rulings spread throughout the entire Diaspora.

When he wrote his book Arakh Shulhan on the Shulhan Arukh, the image of Rabbi Yosef Karo, as he remembered him from their meeting in Safed, stood before him.

***

Scholars and Kabbalists walked about in Safed, discussing lofty matters. Although Rabbi Yosef Karo was respected by the entire community, some of them were critical of his book. There were those who claimed that Rabbi Yosef had done the work of a "collector," and had not produced anything new. Others based themselves on the criticism of the Ashkenazic scholars, that the works by Ashkenazic sages had not been before him when he wrote the Shulhan Arukh. They received the books written on the Shulhan Arukh, and they would discuss the criticism among themselves. The arguments lasted through the night, and were renewed during the day.

Rabbi Yosef Karo was occupied with correcting the manuscripts he had. He also responded to the hundreds of questioners throughout the world who sent sent him legal queries based on what they had read in his books. He also

285

received letters from the leading rabbis who ordained young rabbis. They ordered the candidates for ordination to learn the Yoreh Deah, and without a thorough knowledge of Rabbi Yosef's books, they would not receive ordination.

Although he was certain that his rulings were well-founded and correct, after he received logical and correct comments which criticized some of his rulings, he would change his rulings, accepting the opinion of those who disagreed with him, if they had brought correct proofs and sources. He wrote a book of addenda to the Shulhan Arukh, containing responses to those sending queries and critics. He kept a copy of each response that he sent, so that he could include it in his book.

Visitors from the Diaspora who came to Safed and visited Rabbi Yosef told him that they had read his boos; they even came to him with questions and refutations. In every case they mentioned, he remembered the material by heart. He had labored so greatly over the formulation of each section that he remembered the doubts that had accompanied this section and the sources which he had based himself upon. Therefore it was easy for him to respond to these questions, without hesitation, and to state the sources. At times, however, he was forced to admit that the questions which he received were well-founded, and he had to reconsider his ruling.

The judges with whom he sat on the rabbinical court in Safed had no need of his book, because they knew all the sources by heart. At times, however, they would look in Rabbi Yosef's books, to see how he had ruled. Some of them disagreed with him, but in a polite manner, while others raised their voices as they argued that he had erred in his ruling.

Although he was certain of his rulings, Rabbi Yosef knew that not everything was available to him, and there may be books whose authors did not hold the same opinion as he did. Therefore he took pains to give every questioner a detailed answer, after he had reviewed the sources, and thoroughly reviewed the entire topic.

When he found that the questioner had delved into the depths of the Torah, he praised their insight, finding what he had not.

286

But he also was happy when one of the Kabbalists in Safed met him on a hilly path in the city, when he was wearing his tefilin. He stopped Rabbi Yosef and said to him, "From the Mishnah to the Shulhan Arukh, no book of laws has been written in Eretz Israel which has been so accepted as your book/'

"Each generation has its own interpreters," he replied. "Your books are a beacon in the dark." "The Torah of the L-rd is perfect," he answered. " 'Say to wisdom, You are my sister.' " He saw the Kabbalist walking along the hilly paths, in order

to be alone, taking only books with him. Before they parted, the Kabbalist told him, "Your book is divided into thirty sections, so that one section may be studied each day of the month. This is what I do."

" I f so, then you complete it once every month." His spirits were lifted by what the Kabbalist had told him in

this chance encounter. He saw thousands of scholars studying his book every day ~ he hoped that this vision would become a reality.

He saw a group of Kabbalists walking along in the hills, step after step, reciting Psalms as they went. He wanted to go with them, but he was hurrying to his duties in the court.

When he arrived at the court, he found that two letters from faraway had come for him. One was addressed to the "Beit Yosef," and the other was simply addressed to "HaMehaber" (the author).

He wanted to be a person whose name was connected with his books. He: thought of the teaching by the Sages regarding this: "A man is called by three names. One is the name given him by his father and mother, the second is the name by which others call him, and the third is what he has acquired for himself, which is written in the book of the records of his creation."

***

287

The questions he received did not interfere with his writing, because he was so familiar with the sources that he could immediately respond to the questions.

Once, he had to rule in a matter concerning a teacher and his pupil. One rabbi had his pupil take an oath that he would not, without his teacher"s permission, study with another teacher and in another study hall anything other than what this teacher had determined for him. The pupil also took upon himself, by the oath taken by Shimshon (the husband of Delilah, who uprooted the doors in Gaza after the Philistines had blinded him), if he would transgress what his rabbi had sworn him to, including not to leave off studying before reaching the age of twenty. Because of a certain reason, his teacher allowed him to forgo the first two conditions, but he did not let him forgo the third condition (not to stop studying before the age of twenty). The pupil, however, did not want to continue studying. His reason was that a vow that has been partially released is totally released. The teacher and the pupil agreed to bring the matter before Rabbi Yosef Karo, the head of the Safed rabbinical court.

The ruling of the head of the rabbinical court: It is clear that there is no basis to the pupil"s argument. He is obligated to fulfill his vow and oath, not to stop studying until he reaches the age of twenty.

He cited the sources in the Talmud and the poskim for his ruling.

He did not, however, give any honor to a rabbi or teacher who caused the desecration of the Name of G d. In a response to one of the leading scholars of his time, with whose method of study and style of writing he did not agree, he wrote: "In my eyes this is timewasting labor to go in the path you have chosen, for this is only a childish act and loss of time to argue with the person who denies things which are clear to those who see the sun.... If you continue to write, do not hope that I will continue to respond to you.'

After Rabbi Yosef finished writing these sharp words, he feared lest they be insulting. He therefore added, " I beg of you, if this letter contains anything which is not to your liking,

288

do not pay attention to it, because this is inherent in the nature of argumentation. Even a father and son become enemies due to a reproach, and you have been caught up in the storm. But heed the reproof at the end of this letter, and may the L-rd grant that you heed these words of your fellow, who advises you for your benefit and good."

When, however, Rabbi Yosef received a legal opinion that was correct, he would heap praise upon the author. In one instance, he wrote to his pupil Rabbi Alshikh, " I have seen your good words, and the law (you have stated) is true, and for the reason which you ruled.... Whoever disagrees with this has not seen the lights of the Torah, and the One whose seal is truth will expand your realm in the Torah, and your pupils will flourish exceedingly, as the days of heaven on earth."

When Rabbi Yosef received, by letter or by emissary, a request from a community to resolve a controversy that had broken out between its members, he would hasten to enter into the details of the disagreement and to properly resolve it. He wrote in a response to the people from one community, " I was occupied with study in the yeshivah, in addition to several occupations under the yoke of my communal responsibilities, but I freed myself from all my occupations to fill your desire, the desire of heaven, to quiet the words of dissent."

Every response that he composed demanded much study on his part. Even though he was fluent in all the laws, there were times when the question did not fit exactly into the existing cases, and he would have to break new ground.

He would stand next to his bookshelves, take down books and manuscripts, review what was written, consider the matter, and raise arguments in favor of one side or the other. At times he would also bring the matter before his pupils, perhaps they would have a new idea which he had not found. He wanted to thereby accustom them to issue responses to queries. He would bring before them his sources and his considerations, and would await their comments. Sometimes one of them would cite a source which Rabbi Yosef had not studied, which cast a new light on the subject. Even if this was not the decisive factor, it would lead to a reconsideration of the problem.

***

289

The time of Kabbalat Shabbat drew near. Rabbi Yosef prepared himself for the Sabbath. He saw the pupils from the study hall of Rabbi Moshe Cordovero gathering to greet the Sabbath. Their faces beamed. After having bathed, immersed themselves in the mikveh, and dressed in fine garments, with books in their hand, they would go forth to greet the Sabbath as Rabbi Moshe Cordovero had instituted, beginning the service with Lekhu Nerananah ("Come let us sing" — Psalms 95). (This was also the practice of Rabbi Moshe ben Makir of Ein Ziton.) They went forth singing to the synagogue.

Rabbi Yosef went to pray in his yeshivah, in which two hundred pupils studied. When he entered the pupils greeted him with the Sabbath blessing, and they accompanied him to his place. Now that he had come, the hazan began the prayers, for all the students had waited for him. They looked at Rabbi Yosef, so that they could learn how he prayed. Rabbi Yosef was totally absorbed in his prayers and his thoughts.

From the other side of the street burst forth the sounds of the Kabbalists praying in their study hall.

When his students saw the Kabbalists receiving the Sabbath in the courtyard of their study hall, they asked Rabbi Yosef why he did not mention in the Shulhan Arukh the practice of Kabbalat Shabbat, except for "A Psalm, a song for the Sabbath day" (Psalms 92)?

He told them, " I deal with the laws, while the Kabbalists add kavanot (mystical intents). They want to ascend in the greeting of the Sabbath by the recitation of chapters from the Book of Psalms."

"Some of them receive the Sabbath by singing Lekha Dodi by Rabbi Shlomo Alkabez." "Only select individuals do this now, but in the future, this practice will spread."

"There are countries in which they do not recite a single chapter of Psalms when the Sabbath enters."

" I know of the practice in the Ashkenazic communities, the Rama speaks of this in his book Darkhei Moshe"

"The practice of the Kabbalists to sing Lekha Dodi during Kabbalat Shabbat is spreading throughout Jewish communities in the East and in the West."

290

" I am familiar with the piyutim of Rabbi Shlomo Alkabez. They bring joy and happiness into the heart during Kabbalat Shabbat"

"The Ari would sing Lekha Dodi during Kabbalat Shabbat" " I heard this. The light of the Kabbalah shines on this piyut.

Rabbi Shlomo Alkabez would sing it with great inspiration on the Sabbath eve. But I do not deal with songs, rather with the law."

The singing of the Kabbalists, greeting the Sabbath Queen as they awaited the arrival of the Messiah and the final Redemption, accompanied the discussion between Rabbi Yosef and his students about the piyutim in Kabbalat Shabbat.

Between one chapter of Psalms and the next, the head of the Kabbalists would mention special kavanot. Some of these meanings were connected with the chapters from the Book of Psalms, while others were connected with the greeting of the Sabbath. The Sabbath was all light, with no evening or night. The Kabbalists received the Sabbath in song, and the houses, the courtyards, and the trees all sang with them.

***

The singing of the Kabbalists spread over the houses and hills of Safed. Rabbi Yosef walked step by step to the yeshivah, with his little son Yehudah by his side. The prayers of the Kabbalists filled his ears. He wanted to pray with them, but he was responsible for his yeshivah, they were waiting for him there to start the prayer.

That day he had been occupied in writing his book Kessef Mishneh, and his thoughts were still on several topics which he had not yet decided. He wondered whether he should have formulated them differently, but these thoughts were pushed aside by the evening Maariv prayer. He set aside these considerations, and devoted himself to prayer to the Creator of the Universe, at peace with himself.

When he finished praying, his students stood before him and greeted him with the Sabbath blessing. His thoughts, however, were on the sources for the decisions of the Rambam, which

29

he rediscovered while writing the Kessef Mishneh. He occupied himself with the sources in order to reply to the critics of the Rambam who claimed that the Mishneh Torah lacked sources and the reasons for deciding between the different opinions.

He thought how to resolve unclear formulations in the books of the Rambam. There were arguments on either side, and he had to decide. He also spoke about this during his lessons on the Rambam in his yeshivah. Students came up to him after the lesson and suggested new ideas in order to resolve the Rambam"s statements. Some of these ideas were quite original, and could be used to help correct the formulation of the text.

When he returned home after praying, accompanied by his students, with whom he had conducted a discussion on the law while walking, he met the Kabbalists, who also were returning home after praying. He saw the light of the Kabbalah on their faces. Some of them had gone out to the fields to greet the Sabbath. Others had spent much time in meditation after the prayers. When they saw Rabbi Yosef passing by them, they greeted him warmly. Some of them came over to share with him new ideas. He listened to them. Their words and ideas were as sharp and glittering as diamonds. He was happy for these meetings. His pupils stood by his side and listened. Afterwards they asked him about the connection between Kabbalah and the law, and he answered them.

***

His old age bothered him. He was not as before. His mind was clear, but his physical powers failed him. He put aside works that he had written, because the effort was too great for him. His students aided him in taking books down from the shelves.

He thought of his youth in Constantinople, when he secluded himself for days and nights in the study hall, thirstily drinking in the Torah. He was totally absorbed in the Torah, except for only the few hours he slept each night.

Little Yehudah ran about in the room. Rabbi Yosef looked at him. He saw how he grew, and hoped that he would study

292

Torah, but he did not know if this would come about. This child would have to deal with the publication of his father"s writings. Would he be capable of filfilling this task?

The many questions he received were a burden upon him. He had to reply to each one. He had not thought that after the publication of his books he would become a magnet, attracting questions on points of law from the entire world. Leading Torah scholars embroiled in disagreements on points of law also turned to him as the final decider of the law.

The days came and went. Rabbi Yosef Karo sensed that he had to prepare for the final judgement. The walk between his house and the study hall became difficult for him. His pupils accompanied him the entire distance. He was no longer able to walk the mountain paths of Galilee, letting his thoughts blossom forth in his solitude. He was surrounded by students and admirers. These were the fruits of his labors. The sound of Torah could be heard in his yeshivah. He needed rest in his old age, but communal affairs troubled him.

Groups of people walked about in the lanes of Safed, coming down from the hills, going up to the graves of the righteous, going from stone to stone and from tomb to tomb. They were searching for the graves of the early sages. From time to time they would come to Rabbi Yosef and tell him of the tombs of Tannaim that they had discovered, hidden under layers of earth.

The Kinneret, dazzlingly blue, spread out before the group of Jews coming down to Tiberias to pray at the graves of the righteous there.

A never-ending stream of letters connected with Rabbi Yosef's book continued to arrive in Safed.

Yehudah ran about in the study hall among the students. They would say the beginning of a verse from the Bible, and he would complete the verse. Others would start some well-known saying, and he would complete it. He heard these from the students who came to his father, and they entered his memory.

Rabbi Yosef did not have the strength to give his regular lessons. Illnesses left their mark on him. He was no longer the industrious, diligent scholar he had been in his prime.

293

His pupils stood by him and aided him throughout the day. This pained him, because he did not seek the help of others. Walking was difficult for him. His students accompanied him to the study hall. They held his arm and led him, so that he would not stumble.

" I want to merit seeing my son Yehudah studying in the study hall together with my pupils," he said.

He had difficulty in writing. At times he would ask his pupils to write what he dictated to them. Sometimes his thoughts were not complete, and his pupils completed them as they wrote, because they knew his intent.

He continued to send responses to the queries that arrived from all the communities. Each response was written clearly, after, with the help of his students, he had studied the sources. When a questioner mentioned additional sources that changed the ruling, Rabbi Yosef requested that they reply, acknowledging that the writer was correct, and that they keep a copy of the reply, so that in the future the ruling would be corrected, in a new edition of the book, or in a collection of responsa.

Rabbi Yosef saw that he was growing old. He continued his daily schedule, but many things were difficult for him. He left his house only to go to the study hall, accompanied by his pupils.

fJ>J>J ^y^ADCuJ r& 4 ^ 0 * '•?*" c>'

(k^j/Wiu'i'/h }Zj-d t» ; > > & yjJ > J A" t

•'V oVAsfW rivals?*MH'/jLtfbM J>

r Hi(fM•****' •fa-¥ ^

The handwriting and signature of Rabbi Yosef Karo, from the end of a responsum

294

Chapter Twenty-Four

The Ascent to Heaven

Rabbi Yosef stood at the window of his house and thought about the manuscripts he had left, and what would become of them after his death. Three sections of the book Kessef Mishneh had been published during his lifetime, while the fourth remained as a manuscript. He thought about the golden mortar he had purchased cheaply, and which turned out to be filled with gold. This had enabled him to come to Eretz Israel and to print his books.

This had all begun when he lived in the city of Nikopol. He wanted to earn his livelihood by his own labor, and he went into partnership with another Jew, to open a shop in the marketplace of the city. But because he studied Torah until late at night, he would only arrive at the shop in the middle of the day, and his partner was angry at him for coming so late. His partner reproached Rabbi Yosef the entire day, but he did not respond. One day after he finished praying, as usual, he sat to study with the other scholars. They had difficulty in understanding a hard topic, and they continued to study until midday.

When they finished studying, Rabbi Yosef went to the marketplace. When he came to his store, his partner was extremely angry at his lateness, and he said to Rabbi Yosef, "We must separate. After we calculate how much is coming to you, take your share."

Rabbi Yosef asked his partner to wait until the following day, so he could consult with his wife, but his partner would not agree to this.

Rabbi Yosef went home and told his wife, "My partner wants to part company from me, because of my fixed study session with the other scholars after the morning prayers. What do you think I should do?"

"Tell him that you agree to dissolve the partnership, and the Holy One, blessed be He, will help us," his wife answered.

295

Rabbi Yosef went back to his partner. They settled their accounts, and the partner paid Rabbi Yosef what was coming to him.

Rabbi Yosef took the money and brought it to his wife. She said to him, "Take the money and go to the marketplace, perhaps the L-rd will help us to purchase merchandise from which you will make a good profit.*'

Rabbi Yosef left his house, but instead of going to the marketplace he went to the yeshivah, where he sat with the other scholars until the evening.

When he returned home, his wife asked him, "What did the L-rd prepare for you today?"

" I went to study, and I didn"t engage in commerce at all." "We are liable to remain without a penny if you just leave

the money without making use of i t ." He promised her that the following day he would go to

the marketplace to seek livelihood, and that he would use the money to make a good transaction. The following day, when he entered the marketplace, he met a person taller than any he had ever seen. In his hand this man had a mortar. He offered to sell it to Rabbi Yosef for a certain price.

Rabbi Yosef saw that the mortar was rusty. He did not know how much it was worth. He said to the seller, " I am not expert in matters of buying and selling, and I do not know the worth of the mortar. I will give you what I have in my pocket, and the L-rd will help me."

The seller agreed to his proposal, and sold him the mortar for the money he had in his pocket.

Rabbi Yosef returned home and showed his wife the mortar he had purchased. His wife said to him, "How can anyone offer for sale such a rusty mortar, and why did you buy it?"

Rabbi Yosef did not answer her question. He told her that the seller was a tall person, and gave the impression of being trustworthy. His wife took the mortar from him and hid it in the closet.

The next day Rabbi Yosef returned to the yeshivah. He was worried about their livelihood and did not know how he would come to his wife without a single penny. When he came to the

296

yeshivah, he sat down to study and forgot all the cares of this world.

His wife sent for one of the expert goldsmiths, one who was trustworthy. She showed him the mortar and asked him if it could be sold, and how much it was worth.

When the goldsmith saw the mortar he was stunned. He said, ,This mortar is made of pure gold. Guard it carefully, it is worth a fortune!"

Rabbi Yosef ,s wife was gladdened by his words. She took the mortar and returned it to the closet, without telling her husband anything about what she heard from the goldsmith.

That night Rabbi Yosef had a dream. In his dream, the tall man who had sold him the mortar came and told him, "Know that I am your good fortune. I waited a long time for you, until you would separate from your partner, to bring you your property. The mortar which I brought you is made of pure gold. You must know its true value. After you sell it, leave here and go to Safed, the holy city in Eretz Israel. There the L-rd will send you blessing and success in everything you do, and your teachings will spread throughout the entire world.'*

In the morning Rabbi Yosef told his wife of the dream he had had about the gold mortar. His wife replied, " I already knew this, from the goldsmith whom I asked to examine the rusty mortar."

Rabbi Yosef put the mortar up for sale and received a huge sum of money for it. He said to himself, With this sum of money we will go up to Eretz Israel. We will live in the city of Safed, where I will write my books.

And this is what happened. The money he received for the mortar sufficed for the trip to Eretz Israel and for the printing of the books he wrote in Safed.

Now that he remembered this, he understood that it was the merit of his Torah study which had enabled him to receive this money. His meeting the tall man in the marketplace was not a chance encounter.

A person',s sustenance is decreed for hifri from Tishrei to Tishrei, he thought to himself as he remembered this incident.

297

The sale of the mortar was the key to everything that happened to him and to all the books that he wrote.

***

Rabbi Yosef knew that his days were drawing to a close. His strength was failing. He thought of Shlomo Molcho who died a martyr"s death on the pyre. His image had been before him all these years. Shlomo Molcho had wanted to come to Safed to live among the Kabbalists, but he had not lived to realize his wish. He saw in his mind"s eye how the fire rose from the pyre and how the body of his friend Shlomo was burned in the flames.

All his days he had been jealous of the great privilege of ascending the pyre for the Torah of Israel. The books that he wrote were a substitute for ascending the pyre. He thought that Shlomo Molcho"s merit was greater than his. When he would enter the World to Come, he would meet Shlomo Molcho. Once again, the two would be able to sit and study Torah together.

The golden mortar also entered his thoughts. His thoughts of the golden mortar and Shlomo Molcho vanishing in the smoke of the pyre mingled with each other. How could these two things come to his mind together?

It had been a long time since the Maggid came to him at night when he studied. He had been too weak to go to the study hall at night. He remembered what the Maggid had said to him the last time he had appeared: "Behold, I have set you as Nagid over the Israelites dwelling in the cities of Arabistan. Take care not to cease for a single minute the attachment between you and your Maker, because whoever studied Torah at night is surrounded by a thread of grace during the day, and only the person who studies Torah maintains the attachment between him and his Maker. I f you do so, from heaven the attachment to your Maker is strengthened."

Now that he was an old man and he found it difficult to study at night, the Maggid had parted from him. He did not understand why the Maggid had told him that he would be Nagid over the Israelites dwelling in the cities of Arabistan.

298

Perhaps he meant that due to his books he would become the posek of this people, for he was not a Nagid to command them, but only a scholar who responded to questions — questions which came to him from whenever the people of Israel lived.

Many thoughts passed through his mind about what the Maggid had told him that last time. Some of them he had written down immediately, while others he had memorized and had not yet put down on paper. These had to be formulated, but he did not have the strength to do so properly.

He saw his last days approaching. Using his last strength, he continued to write down his ideas. His drawers were filled with manuscripts that he had not been able to prepare for publication. He thought that his pupils would do this.

He wanted to speak with his pupils, but he was too weak to call them.

Matters that he had wanted to set in order, whether matters concerning money or matters concerning the study hall, remained untouched. His wife stood next to him. She gave him hot water to revive him, but he did not bother putting it in his mouth. He was deep in his thoughts, and with his mouth he recited mishnayot which he knew by heart.

His wife sent a messenger to the study hall, where his pupils had assembled to recite Psalms for him. She asked that one of them come and stand by him, for his condition was serious and his strength was failing. When people left the room he heard the voice of the Maggid from a distance, but he could not understand the Maggid"s words.

A doctor who was summoned ordered him to drink medicines. A fabric merchant from Safed came from Sidon and brought

with him a bundle of letters that had come from the four corners of the earth. They had come in ships that had set anchor in the port of Sidon.

When Rabbi Yosef felt a bit better, he asked his pupil to read the letters to him. Most of the letters contained questions on points of law. Some of them raised questions about what he had written in his books. He was grieved that he could not reply to the questions, because he had to study them before he could compose a reply. He told his faithful student to take the

299

letters and reply in his name. He knew the topics by heart, and he told the student which sources he should review in order to write the response.

Other queries required profound study. They came from the great Ashkenazic scholars who presented sharp logical arguments. They descended to the depths of matters and were full of allusions and new lines of argument. These questions demanded profound thought, and he did not have the strength for this now.

Questions which came from Sefardi scholars were arranged according to a clear format, each detail was to be found in its proper place, and the transition from one matter to the next was clear and simple. For the Ashkenazi scholars, on the other hand, profundity was the main thing, not clarity. The outline of their thoughts was not as clear. Their thoughts were flexible, and aimed at their goal. The strength of the Ashkenazim lay in what they did not say. At times the manner of their speech was blocked by the depths of their emotion, the fervor of their ideas, and the intensity of their excitement. The Sefardi scholars would methodically arrange the material. They were capable of classifying it in the proper order. The style of the question would immediately tell Rabbi Yosef from where it had come.

Rabbi Yosef got up from his bed. He took small steps. Wrapped in his talit and tefilin, he prayed Shaharit. He hoped that the new day would bring him renewed strength.

The hills stood facing him, keeping guard. He prayed Shaharit facing the towering hills an inspired

prayer, but his physical weakness interfered with his thoughts. He had undergone a difficult night.

His wife entered to arrange his bed and to bring him his breakfast. She found him standing in his talit and tefilin, with his lips whispering the words of the prayers.

He motioned to her that he did not feel well. He was extremely weak. Once again a doctor was summoned. He

300

examined Rabbi Yosef and left medications for him. He said that his age was taking its toll. His body was weak and not functioning properly.

His wife told him to stay in bed, while she brought him something hot to drink.

He pointed to the manuscripts that were lying on his desk, and asked her to put them in the drawer together with the other manuscripts. She did as he requested.

At the same time he thought of how he would reply to a legal question he had been asked, but which he had difficulty in answering. Now the matter had become clear to him. He wanted to sit up to write, but his strength failed him. He did not have pen and ink near his bed.

He was in the middle of the idea which was taking form in his mind. One problem had been resolved, another problem took on additional dimensions. But his weakness troubled him, he had difficulty in speaking.

A vision of Rabbi Yaakov Berab passed before his eyes then. It was he who had sated his thirst for Torah, who had ordered him to succeed him after his death.

The young boy Yehudah entered and asked, "Father, how do you feel today?"

"Bad, very bad. I am enveloped by a great weakness." "Be strong, Father," he said. "You will grow up and become a man. You will continue

to publish my books. 5

The boy heard his father"s words and they entered his heart. He knew his duty.

The members of the household sensed that Rabbi Yosef's time was drawing near. His pupils entered to greet him. They wanted to arouse him by asking him questions on the law, but their questions went unanswered. "Blessed be the true Judge."

It was the thirteenth day of Nissan, 5335 (1575). The Ark of the L-rd, the pillar of the law, Rabbi Yosef Karo, had ascended to heaven. He was 87 years old.

* * *

301

The news of Rabbi Yosef's passing spread throughout the study halls and yeshivot in Safed and the entire Galilee.

Criers went through the streets and lanes of Safed announcing the time of the funeral.

"The master of Eretz Israel and the teacher of all Israel has died!"

"Sanctify and purify yourselves for the funeral!" "The greatest of the poskim has passed away. The rabbi of

Safed is no longer with us!" As the time of the funeral approached, all the inhabitants of

Safed left their homes to participate in the funeral procession. The heads of the yeshivot and his pupils from his study hall

carried the bier. People burst out in tears. They cried, "Our teacher and

master has left us! Who will show us the way?" This was the largest funeral procession that Safed had ever

known. Jews who lived in the surrounding villages also came to participate. It was in these villages — Biria and Ein Zeitim — that Rabbi Yosef Karo had secluded himself to write his books.

The villagers knew and admired him. He was their guide in all. Every difficult matter had been brought before him. They came to the funeral on foot or riding on their horses and donkeys.

The bier was carried to the Safed cemetery. The inhabitants of the city walked along, arms linked together, lamenting their rabbi who was no more.

The heads of the Kabbalists in Safed came out of seclusion to accompany Rabbi Yosef on his last way. The students from his yeshivah surrounded the bier.

When the corpse was lowered into the ground, a great crying was heard that shattered the heavens.

His little son Yehudah said the Kaddish, word by word. All the seven days of mourning, eulogies were delivered in

his study hall. The report of the death of Maran spread throughout the

House of Israel, throughout the world. Hundreds of letters arrived from rabbis and sages, expressing their sadness at the

302

great loss. All Safed was in mourning, in darkness as deep as if the sun

had been hidden at noon. People walked about, in mourning for the rabbi who had departed from them. The leading Torah scholars of the time eulogized him in their communities. They said, The greatest of the poskim, who guided all Israel, has left us.

When Rabbi Yosef Karo"s soul ascended to heaven, he was received by the angels, who came forth to greet him. The upper spheres received him from the lower ones and bore him to the highest heights.

Three bands of angels came forth to greet him, singing. The Maggid, who had spoken to him in the lower world, also was among them.

Now they stood before him in white, in the upper world, for even when he had been in the lower world, he had belonged to this upper one. Now he had come to the place where he had been expected all the years that he had been on the earth. Fountains of holiness opened up and the worlds were blessed by his arrival.

"Behold, here comes Maran, the author of the Beit Yosef, the Shulhan Arukh, and the Kessef MishnehV the holy angels proclaimed before him.

The worlds were sanctified, a spirit of holiness encompassed all. His books marched before him and opened the way for him. The holy ones blessed him and received him in their company.

Rabbi Yosef Karo, the author of the Shulhan Arukh, was born in Toledo, Spain, in 1488. Maran: Rabbi Yosef Karo was published in Hebrew in 1988, the 500th anniversary of Rabbi Yosef Karo"s birth. The book tells the story of his life, beginning with the Expulsion from Spain and his family"s wanderings in Portugal, and continuing with his stay in the Ottoman Empire, where he lived in different cities, serving as a rabbi and conceiving of the idea of pesikah, the final formulation of the law, and his ascent to Eretz Israel and his arrival in Safed. It was in this city, which became the spiritual center of the Jewish world, that Rabbi Yosef Karo — "Maran" — wrote the

303

Shulhan Arukh, the code of law by which the People of Israel lives to the present day.

The life of Maran includes exciting episodes, such as his meeting with Shlomo Molcho who would later die a martyr"s death, the appearance of the Maggid, who gave Maran moral instruction and foretold the future, and the controversy over Semikhah (ordination). The book describes the life of the Kabbalists and Torah scholars in Safed during the city"s golden era.

This book tells the story of one of the greatest periods in the history of halakhah (Jewish law), of the Jewish people, and of the Galilee city of Safed. Along with Rabbi Karo, the rabbi of Safed, appear all the other leading Torah scholars of the period: the holy Ari, Rabbi Yaakov Berab, Rabbi Moshe Isserles, and many other giants of Torah and Kabbalah.

Yaakov Even-Chen is the author of many other historical dramatizations of outstanding periods and individuals in Jewish history, such as Rabbi Moshe ben Nahman (Nahmanides), Rabbi Nahman of Breslov, and the disciples of the Vilna Gaon who came to Eretz Israel. On the front cover: Kabbalat Shabbat by the Kabbalists in Safed, by Bilhah Kreiger-Barzel

All rights reserved to the artist

304

The Tombstone of rabbi josef karro (1932)

305

Title page of the first edition of the Shulhan Arukh in Cracow