A short set of laws of the Jewish way of life.
Foreword
Judaism - is not only a religion, not only the teaching of philosophy, morality, ethics. First of all - it is the law that regulates all aspects of life, without exception, both the individual and society. In addition to the order of prayer, Torah study, observance of the Sabbath and holidays, parenting, property and labor relations law that defines the behavior of the image of the Jew in areas such as nutrition, hygiene, clothing, marital relationships, and more.
The basis of the law - the 613 commandments that God gave to Moses on Mount Sinai, and are recorded in the Pentateuch of Moses (Chumash). These commandments are divided into two categories: the 248 and 365 prescriptive commandments forbidding. However, in the Pentateuch of the commandments spoken only in general terms and this information in most cases is not enough to fulfill the commandments in a variety of complex and ever-changing situations. Therefore, on Mount Sinai God gave Moses not only the Written Torah (Torah she-bihtav), ie, the part of the exercise, which was told to write either to Moses himself, or the prophets of future generations, but also the Oral Torah (Torah shebealpe). In the Oral Torah, which includes the Mishnah, the Talmud, as well as a lot of comments and interpretations, the commandments are described in detail, with all the instructions needed for their practical implementation.
In our time, and the Oral Torah is written. However, in the past, beginning with the generation of Moses (Exodus generation) and up to the end of II. n. e., ie, about 15 centuries, the Oral Torah is really transmitted from generation to generation by word of mouth only. Mishnah, as legal basis of the Oral Torah, and consisting of 63 tracts, wrote Rabbi Yehuda HaNasi, who is often referred to as Rabbeinu Gakadosh ("our holy teacher") or simply Rabi ("Master"). It was after the seizure of the land of Israel by the Romans and the destruction of the Second Temple.
The Mishnah gives laws, commandments, in the context of specific life situations, stories about the actions and judgments of the wise men and scribes. She cites numerous cases of differences of opinion between the law; debate and, in some cases, the decision of the dispute. Even more lengthy and detailed discussions episodes contained in the Talmud (which is basically a thorough and extensive commentary, interpretation of the Mishnah). Description of the details of disputes, the arts and the logic of debate, argument and ways to achieve the final conclusions can be used on huge volume, depth and versatility of the material to make the Talmud along the lines of legislative decisions in any given situation, even if as a result of changing eras external conditions of life have changed dramatically . It should be noted that the Talmud is not only the foundation of Jewish law, but also a source of ideology, faith, morals. No wonder for many centuries the study of the Torah in a yeshiva practically identified with the study of the Talmud. Although formally the Talmud is the only part of the Torah, as it organically woven into all of the other components of both written and oral Torah that a person who studies the Talmud, essentially takes possession of all the Torah. And therefore exists in the expression of the people "Sea of Talmud", although this metaphor reflects, of course, and the fact that the volume of the Talmud is enormous.
From the above, the reader is likely to conclude that the solution of a specific legal issue requires a deep knowledge of the Talmud, as, of course, and the rest of the Torah. For centuries, this fact served as a stimulus to the continued and in-depth study of the Torah and the Talmud. The idea of establishing a legislative directory with convenient systematic structure of a code occurred, of course, many rabbis. Difficulties and liability associated with the creation of such a code may have been the reason that over the centuries, such a code has not been written. It is likely, however, that an even more important reason was the fear that the availability of affordable and convenient code will lead to a weakening of interest in the study of the Talmud. The historical experience teaches that those Jewish communities, which weakened the intensity of Talmud study or stopped altogether, decayed, assimilated and disappeared.
In the Middle Ages it was still several attempts to codify the laws of the Torah. The most famous in this regard work of Maimonides (born Moshe ben Maimon, the Rambam, 1135-1204) "Poison gahazaka" (another of his name - "Mishneh Torah"). Religious teacher, philosopher, physician, Maimonides is recognized as one of the greatest Jewish sages. However, the greatest recognition and admiration earned him a code of "Poison gahazaka." By the way, this book is written in a magnificent Hebrew, while most of the rest of his books were created in Arabic.
The Code of Maimonides includes not only the "dry" practical legislation dealing with everyday that arise in everyday life challenges, but also the principles of the Jewish faith, including faith in the coming of the Messiah and the final redemption (Geula), philosophy, the basic teachings of the universe. In its approach to Halakot (law) Maimonides does not distinguish between those that relate to the Sabbath, the needy, or kosher food, and those that relate to the service in the Temple, or anything that is connected with the coming of the Messiah. A systematic study of the book daily Maimonides is very common among the Jews of the world and the process of learning is considered to be a good deed. It should be noted also that Maimonides has also created a book, "Sefer gamitsvot" ("Book of Commandments"), which results in a kind of "inventory" of all 613 commandments, and a brief statement of each of them. The authority of the Code of Maimonides and his "poison gahazaka" extremely high, this book is constantly quoted in all the writings and lectures on all sections of the Torah. However, this book is a textbook rather than a reference book, which manifests itself both in its design and methodology, as well as in its giant size. Therefore, the work on the codification of Halacha, Jewish law, was continued after the death of Maimonides.
Briefly sequence of events in this regard was as follows. Rabbi Yaakov ben Asher (1270-1340, born in Germany, spent most of his life in Spain) has created a code called "Cart Turim" ("Section Four"). The book is divided into four parts: 1) the laws of the prayers, the Sabbath and holidays, and 2) the laws of kosher slaughter animals and meat, and 3) the marriage laws, and 4) civil rights and human relations. "Cart turim" is closer to the code, but given the author of various, often contradictory, opinions of authorities on each issue make it difficult to use as your guide. The next most important step was the creation of the codification of Halacha Code "Shulchan Aruch" ("Set the table"). Its author, p. Yosef Karo (1488-1575) was born in Spain, in Toledo, then moved to the Land of Israel, Safed. Initially, p. Yosef Karo created a lengthy commentary on the book "Cart Turim," and then on the basis of this work has created its own code of "Shulchan Aruch". This book was published in 1565 in Venice. In the "Shulchan Aruch" clearly, definitively and unambiguously states that the law says on this or that issue, and are distinguished from one another by the views of various authorities. Only those commandments, the performance of which was possible at the time of writing. Therefore, the "Shulchan Aruch" does not say, for example, the commandments associated with the Jerusalem Temple or with agriculture in the Land of Israel.
Work on the further codification of Halacha, of course, did not stop after the publication of "Shulchan Aruch". Was established Ashkenazi version of the "Shulchan Aruch", in which some of the finer nuances, customs, etc., differ from the Sephardic version presented in the book, p. Yosef Karo. Created numerous comments and explanations of the "Shulchan Aruch".
Among all subsequent versions of the "Shulchan Aruch" highlights version, usually called the "Shulchan Aruch Garay." This book was written p. Shneur Zalman of the Belarusian village Lyady (1745-1812), who was often referred to as the Alter Rebbe ("Old Rebbe"). The Alter Rebbe's teachings created a Chabad (an abbreviation of words Chochma - "wisdom", Bina - "understanding", Daat - "knowledge") and founded the Hasidic movement of the same name that enjoys worldwide popularity and is now based organizations and institutions involved in the education of Jewish all five continents. In his book, "Shulchan Aruch Garay," published in 1814, p. Shneur Zalman first leads not only the rules and techniques of the commandments, but also Taam gamitsvot, ie, explains the meaning and significance of the commandments.
Finally, in 1864, p. Shlomo Gantsfrid, who lived in the city Ungvar (now Uzhgorod) in Transcarpathia, issued a "Kitsur Shulchan Aruch" ("A Brief Shulchan Aruch"). The relatively small size of the book, the simplicity and accessibility of presentation that do not require deep knowledge of the Torah, have made this book extremely popular. According to this book, a simple Jew can get clear guidance on the prayer of blessing, the laws of the Sabbath and holidays, kosher food, and much, much more. We should not forget, however, that the information reported in the "Kitsur Shulchan Aruch," not enough to solve more complex issues. These issues are addressed through a full "Shulchan Aruch" or require access to the rabbi.
Publishing house "Shamir" has set a very timely and extremely difficult task - the creation of Russian version of "Kitsur Shulchan Aruch." This task was carried out thanks to the dedicated work of a truly compiler and interpreter - a great connoisseur of the Torah and the zealot accuracy in the transfer of its meaning to the uninitiated, Judah Wechsler. It should also be noted Zeev Wagner's great contribution to the creation of "Kitsur Shulchan Aruch" in Russian. J. Wexler kept the structure, sequence and style "Kitsur Shulchan Aruch" p. Shlomo Gantsfrida. However, the book does not include a number of laws that relate to the circumstances or, rarely found in the modern world, or maloaktualny for people who make their first steps in their communion (it would be better to say "return") to the Jewish way of life. The compiler used in addition to the book p. Shlomo Gantsfrida also a range of contemporary halachic books and consulted with many authorities in the field of Halacha in Israel. A special thanks should be expressed p. Yosef Simcha Ginzburg and p. Moshe Weiner, who constantly helped his advice to the originator.
We hope that our "Kitsur Shulchan Aruch" seeking help. It should not be forgotten that the commandments, adherence to the rules of Jewish life - the key to understanding the Torah, to the attainment of faith. Judaism is impossible to understand from the outside, with just a uncomplicated study. To understand the Torah, it is necessary to join Judaism almost begin to live according to Jewish law, the commandments. Then the idea of the Torah, its abstract concepts are opened and made available to the mind. Thus reasoned our ancestors when on the fiftieth day after the Exodus from Egypt, standing at Mount Sinai, Gd said to Moses: Naase venishma - "we will execute and listen (to learn)," Your Torah. They prefaced the performance of the study. This principle holds true to this day, to be exact - thanks to him that the people of Israel crossed the historic path length of the millennium.
Herman Branover
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