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learning the wise men of Safed do not quit themselves, for in his heart the Talmud is stored, after he had sat down in learning for seven years, within a confined chamber. Now, aside from several branches of wisdom, within his heart are sealed, both, revelations and mysteries. I went one
Sabbath to his seat of learning, to see his honourable and glorious magnanimity. I sat down by the entrance, alongside the doorpost of the gate, while my cogitations from foolishness were sorely gripped by fear. Now, that wise man the elder sat upon a chair, and with his mouth he did amplify the subject matter. By an utterance he would draw man away from his burthen caused by the vicissitudes of time, in drawing him nigh unto the faithful God. He would then clothe him, as it were, in sumptuous apparel fit for those who are free, by his recital of the verse: 'The Law of the Lord is perfect, reviving the soul'. He then deliberated on a certain matter by explicating its plain and esoteric sense. Before him were seated about two-hundred very admirable and distinguished pupils, sitting upon benches. When he had finished his words of wisdom, he gestured to a certain disciple opposite him to speak. … Now, when that wise man (i.e., Rabbi Joseph Karo) heard the words of that disciple, he was astonished by his eloquence of speech who had given plausible arguments about the soul, and he then raised him up and exalted him above all the pupils that were with him. … I stayed there awhile, until the wise man (i.e., Rabbi Joseph Karo) had gestured to his pupils to stand up, and then gave order to each one to learn a
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eighteen seats of learning they had come to study the Talmud. There, I saw the light of the Law, and the Jews had light. They surpassed all other communities. … Then it was that I knew my estimable worth, based on all my strength and ability, and lo! I had been deficient in several matters. Now, 'that which is lacking cannot be numbered'. I made myself inconspicuous in her midst, while my thoughts were languorous. Within the synagogues and
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657:, believed themselves to have been unjustly treated by the majority in a matter relating to taxes, they appealed to Karo, whose letter was sufficient to restore to them their rights (Rev. Etudes Juives 18:133–136). In the East, Karo's authority was, if possible, even greater. His name heads the decree of excommunication directed against Daud,
669:'s "Me'or 'Enayim" be burned. But, Karo dying before it was ready for him to sign, the decree was not promulgated, and the rabbis of Mantua contented themselves with forbidding the reading of the work by Jews under twenty-five years of age. Several funeral orations delivered on that occasion have been preserved (Moses Albelda,
1110:, p. 162, for reasons unexplained, appends the date of 1565. It should be pointed out here that if we were to strictly apply the numerical values in the word השכ"ב alone, with the view that it already includes the millennium of 5, the year of al-Dhahiri's visit to the Land of Israel would have been in 1562 CE.
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as well. Thus there was not a single matter of national or global importance that did not come to the attention and ruling of the Safed Beth Din. Its rulings were accepted as final and conclusive, and Karo's halachic decisions and clarifications were sought by sages from every corner of the diaspora.
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I journeyed from Syria, the province, through Upper
Galilee, unto the city of Safed, the land of Canaan. … I then came into the city, and lo! Within her dwelt the Divine Presence, for within her there is a large community, frowardness being removed far from them, about fourteen thousand in number! In
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study halls I had come to hear the expositors who expound upon a certain matter in several ways, seeing that they know every secret thing, from the walls of the ceiling, all the way down to its foundation – but, especially, the great luminary, even the wise man, Rabbi Joseph Karo, from whose seat of
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it is stated that, "I am the Mishna that speaks in your mouth," indicating that the Oral Torah itself (of which the Mishna is the fundamental part) spoke within him. (However, these two explanations are not necessarily contradictory—in the merit of the Mishna Karo constantly reviewed, he was worthy
1074:אחד, I moved on from there into the village of Kanah, the city of Jonah, the son of Amitai, and from there to Shechem and to Jerusalem, and Hebron the place of my fathers." The year is denoted in Hebrew characters, in the form of a biblical verse (i.e., "the one
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in his days. In this commentary Karo shows an astounding mastery over the Talmud and the legalistic literature of the Middle Ages. He felt called upon to systematize the laws and customs of
Judaism in face of the disintegration caused by the Spanish
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The Maggid promised him that he would have the merit of settling in the Land of Israel, and this promise was fulfilled. Another promise, that he would merit to die a martyr's death sanctifying God's Name like
1094:= 300), which, being rearranged, is actually השכ"ב (327), believed to have been the abbreviated form of the year, without the millennium. By adding the numerical value of the first letter of the next word,
594:—a private angelic teacher who revealed to him many kabbalistic teachings. The maggid exhorted Karo to sanctify and purify himself, and he revealed to him events that would take place in the future. In
493:(rabbinical ordination) which had been in abeyance for over 11 centuries. Karo was one of the first he ordained and after Berab's death, Karo tried to perpetuate the scheme by ordaining his pupil
837:(the authoritative collection of Jewish Oral Law). His visitor spurred him to acts of righteousness and even asceticism, exhorted him to study the Kabbala, and reproved him for moral laxities.
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and was soon appointed a member of his rabbinical court. Berab exerted great influence upon him, and Karo became an enthusiastic supporter of Berab's plans for the reinstitution of
754:. In the introduction, Karo writes that his goal was to quote the source of each law in the Mishneh Torah, and to defend the work from the criticisms of the Ravad, Rabbi
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414:. He was married twice, firstly to Isaac Saba's daughter, and, then after her death, to the daughter of Hayyim Albalag, both of these men being well-known Talmudists.
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833:) is a mystical diary in which Karo during a period of fifty years recorded the nocturnal visits of an angelic being, his heavenly mentor, the personified
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638:, though his views differed widely from Karo's, collected money among the rich Italian Jews for the purpose of having a work of Karo's printed; and
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he headed the
Rabbinical Court of Safed. In fact, by this time, the Rabbinical Court of Safed had become the central rabbinical court in all of
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1059:. There, he writes: "Now, in Tiberius there was the wise man, Ben Yochai, in whose generation he was of singular character; in the year,
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497:, but he finally gave up his endeavors, convinced that he could not overcome the opposition to ordination. Karo also established a
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1106:, p. 287, who relied upon the date of 1567, based upon Yaari's calculations. Mordechai Yitzhari, however, in his 2008 edition of
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410:, then a city under Ottoman rule. In Nikopol, he received his first instruction from his father, who was himself an eminent
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1215:...his second work, the Shulḥan 'Arukh ("Table Prepared"). Finished in 1555, this code was published in four parts in 1565
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334:. Karo is regarded as the preeminent halakhic authority of his time, and is often referred to by the honorific titles
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notes that only about one fiftieth of the manuscript was ever published, (see Works). However, in numerous places in
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Letter sent and signed by Joseph Karo in Safed, from the Cairo
Genizah Collection at Cambridge University Library
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The date of al-Dhahari's visit to the Land of Israel is alluded to in
Chapter Twenty-Five of al-Dhahiri's book,
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His reputation during the last thirty years of his life was greater than that of almost any other rabbi since
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testified that in
Salonica, Karo had become one of the rare individuals who merited to be instructed by a
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1078:" – Exo. 29:39), each Hebrew character having a numerical value. The year given is highlighted as הכב"ש (
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Rabbi Joseph Karo was also visited in Safed by the great
Egyptian scholars of his day, Rabbi
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Al-Dhahiri, Yaḥya (Zechariah). "Sefer Ha-Musar". Benei Baraq 2008 (Hebrew), pp. 58, 62.
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1023:(in Hebrew). Vol. 2 (chapter 11) (3 ed.). Jerusalem. p. 53 (note 14).
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When Jacob Berab died, Karo was regarded as his successor, and together with Rabbi
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and complete his written works. Passing through
Salonica, he met the great
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in the word האחד, it brings us to the millennium 5; that year being 5,327
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For a short while he lived in
Nikopol, but decided to make his way to the
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near Safed, during which year he completed writing the first order of the
1213:. Vol. 22 (11th ed.). Cambridge University Press. p. 706.
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Jewish questions: responsa on Sephardic life in the early modern period
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explains that visitation by a maggid is a form of Divine Inspiration (
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to draw up a decree to be distributed among all Jews, ordering that
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This article incorporates text from a publication now in the
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This article incorporates text from a publication now in the
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938:. Princeton, N.J: Princeton University Press. pp. lxi–lxii.
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Karo's literary works are considered among the masterpieces of
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rabbi renowned as the author of the last great codification of
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769:(בדק הבית) (Salonica, 1605), supplements and corrections to
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Other notable rabbis also buried in Old Cemetery of Safed:
779:(כללי התלמוד) (Salonica, 1598), on the methodology of the
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had merited, did not transpire for an unspecified reason.
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compelled the recognition of one of Karo's decisions at
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in 1497, the Ottomans invited the Jews to settle within
911:"Joseph ben Ephraim Karo | Jewish scholar | Britannica"
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67:. Unsourced material may be challenged and removed.
34:Spanish rabbi and author on Jewish law (1488–1575)
730:(שולחן ערוך), a condensation of his decisions in
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677:), as well as some elegies from Karo's passing.
798:(מגיד מישרים) (Lublin, 1646), and supplements (
386:, Spain, in 1488. In 1492, aged four, he was
1289:(11th ed.). Cambridge University Press.
546:Synagogue of Maran, R. Joseph Karo, in Safed
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661:'s agent; and it was Karo who commissioned
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1041:: CS1 maint: location missing publisher (
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127:Learn how and when to remove this message
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1019:(2007). Avraham Yosef Havatzelet (ed.).
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1229:"Kessef Mishneh on Mishneh Torah"
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510:A Yemenite Jewish traveler,
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1247:"Sefer Kessef Mishneh"
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61:improve this article
1400:Angelic visionaries
1253:. January 14, 2019.
1235:. January 14, 2019.
1119:Zachariā Al-Ḏāhrī,
700:rabbinic literature
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659:Joseph Nasi
600:Chaim Vital
485:Jacob Berab
437:(1533) and
176:HaMechaber
146:Joseph Karo
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1365:Kabbalists
1324:Categories
1251:Wikisource
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1037:cite book
667:Dei Rossi
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256:Signature
1157:cite web
1063:ha-keves
1029:32307172
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791:Responsa
675:Derashot
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564:diaspora
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