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Masekhet soferim online dating

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" at the Seforim blog) all studied in the Maharshal’s Yeshiva. Chechik makes the claim that the major talmidim of the Maharshal studied in his yeshiva in Lublin. Efraim Zalman Margolis traces the various ways in which the Rama and the Maharshal were related.

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Eliyahu of Chelm (the great-great-grandfather of the Hakham Zvi and Rabbi Jacob Emden, famous for being the only latter day Godol to have created a documented golem (see here for Prof. Leiman’s post, "Did a Disciple of the Maharal Create a Golem?The Torah was given to Israel in the holy tongue, and only in its original language can its many levels of meaning be retained.The way it has been interpreted by Jewish scholars through the generations, every verse, word, letter and even decorative crowns on top of certain letters served as the basis for countless rules of halakhah and ideas.We shall show that the answer to this puzzle lies in the source from Masekhet Soferim, cited above: The Torah, since time immemorial, has been perceived in Jewish tradition as a divine text containing countless levels of meaning, ranging from the plain sense, through homiletic interpretation, to mystic hints and intimations.Just as this hammer produces several sparks, so one passage of Scripture produces several meanings.More likely these students studied in one of the Yeshivot the Maharshal headed prior to the Maharshal’s Yeshiva in Lublin. Shelomoh Luria was a contemporary of and related to R. Additionally, these two Gedolim carried on extensive correspondence between themselves, some taking a rather sharp tone (most noted are those letters regarding the study of philosophy and ). Efraim Zalman Margolis notes, the utmost respect and esteem was maintained between the two. 27-28.) [3]While both the Rama and the Maharshal were well respected and many of the Poskim of that generation were the Maharsha’s students, in a choice between the two regarding how to decide halakha, the Rama is the clear winner.

In fact, they seem to have been keenly interested in the other’s works, there is evidence that they read the other’s work prior to publication. The Shelah Ha Kadosh, however, bemoans the fact the Maharshal’s decisions were not accepted.

Many of these works are seeing print for the first time - works of Rishonim and Achronim on all sorts of topics brought to the public eye from manuscript form.

Some of these printings are beautiful editions, critically edited, and even glossed with illuminating marginal annotations.

The day that one seeks to do away with this pluralism and turn the Torah into a monolithic human text darkness descends on the world for three days (perhaps as against the three days of restriction that preceded the giving of the Torah, the day light descended on the world).

In the terms used by Masekhet Soferim, that day was as tragic as the day the golden calf was made; it was as if the divine validity and sublime sanctity of the Torah had been taken away from it, turning it into a semblance of divinity, like the golden calf of which they said, This is your god, O Israel (Ex.

Some people mistakenly think that the multiplicity of interpretations and views in Judaism is problematic; as if it were possible to have only one absolute truth and none other.